he gave himselfe for it to make it holy and hath made it cleane by the washing of water through the Word that he might make it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should bee holy and without blame In this saying of S. Paul five things are to bee Five things to be marked Christo solâ— marked First that to Christ alone is given the vertue and power of making cleane to Godward as S. Iohn also affirmeth saying the blood of Iesus Christ doth make us clean from all sin for it is he alone that washeth effectually Secondly is expressed the washing of water which is the outward signe and seale of the inward Externâ—m symholum interioris purgationis Veritas c making cleane Thirdly is to bee marked the truth correspondent and answering to the signe and that is the mysticall or secret making cleane of the soule Occulta mundatio animae ac interna à peccaâ—i maculis aâ—â—â—câ—o and the inward washing from the spots of sin Fourthly is added Through the word that it may be marked that the force and efficacy of baptisme is not in the water but in the Word of promise which is signified and sealed by the washing Fifthly is to bee noted the Analogie agreement or likenesse of the signe with the thing signified The signe is the washing with water the agreement or likenesse of the signe with the thing signified is this That as the water outwardly washeth the body so the blood of Christ doth inwardly make cleane the soule from all the foulenesse uncleanesse and filthinesse of sinnes Thus God said unto Paul Arise and be baptized and wash away thy sins Act. 22. 12. So that this is the efficacy of the purging which is Vâ— sapra wrought by the blood of Christ namely that it makes us clean not only from this or that spot of sin but even from all spots of all sins Where therefore there is no spot left there remaines Vbi nulla sâ—perest macuâ—a ibi nihil c. nothing to be purged in Purgatory For what is more foolish then to goe about to purge and Quod est mundiâ—simum make that cleane which is most cleane already But God maketh his Church glorious and doth not leave D. Sutliâ—f de Purgato contra Bâ—llarm in her one spot or wrinkle or any such thing But all or whole sin being taken away neither the At toto peccato sublato Nulla pars remanet D. Sutlissâ— ibid. fault nor the guilt that is as some speak neither the matter nor the forme of sin nor any part thereof remaines Here let Protestants going about to deny this see how they lay not againe the foundation of Purgatory that these men so plucked up by the very roots The fourth Scripture phrase expressing yet an higher degree of Christs utter abolishing of all our sinnes out of Gods sight and how perfectly cleane wee are made from all sin is this that the blood of Christ doth make us from all sinne in the sight of God whiter than snow as God saith by the Prophet Esay Though your sins were as Crimson they shall bee made as white as Snow Esay 1. 18. Yea Davids faith goes further and Esay 1. 18. reacheth to that which to mans reason is impossible saying Wash thou mee and I shall bee whiter then snow can any thing be whiter than Snow Yes saith David if God take in hand to make me cleane with the blood of the Messiah I shall bee whiter than snow Psal 51. 7. Psal 51. 7. But here doth arise a Theologicall Question how Sed hîc â—ritur theologica Quaestio c. in Psal 51. 7. Answ wee can bee made in the sight of God purer and whiter than Snow when yet notwithstanding the reliques of sinne doe alwayes cleave unto us I answer by reason of that puritie which wee have of Christ in spirit and in faith and in the Sacraments appointed by him A Christian is truly said to bee purer and whiter than snow Yea rather purer than the Sunne and the Starres notwithstanding the spots of the spirit and of the flesh doe cleave unto them because they are covered and abolished from before God with Christs cleannesse and puritie which wee attaine by the hearing of the Word and by Faith Say thou not therefore I have sinned very much Ne miâ—i dixeâ—is permultum peccavi c. Chrysost â—omiâ— 3. paenitent How can I bee healed of this load of sinne which I feele in mee Thou canst not but thy God can yea and can so doe it that hee can cleane put out and abolish thy sin marke diligently this saying for God doth put out and abolish sin so cleane that there remaines no print of them In the healing of the body it is not so For when a Physitian hath healed a wound yet a scarre remaines and although hee indeavour to take it away and abolish it a thousand wayes yet he cannot doe it But God when he puts out sins he abolisheth them so cleane that there remaines no scarre nor any print thereof but with the healing hee gives the fresh colour because hee doth not only put out and extinguish the sinne and makes it not to bee yea and as if it had never been but also supplies in place thereof and puts in righteousnesse and so takes it altogether and so cleane away from before himselfe that there appeares no scarre nor print nor signe of scarre But let this be proved by the Scriptures that the faith thereof may abide firme I will bring in before you wounded men a people full of boyles and ulcers and these were the Jewes a people that from the soales of their feet unto the crowne of their heads were full of filth rottennesse and soares being become like Sodom and Gomorrah yet unto these saith the Lord Christ Come unto mee and that you may know my power that no sin can withstand my might I will not leave you a scarre or print or signe of scarre for though your sinnes were as red as Crimson they shall bee made as white as snow What is here any scarre after the colour of making cleane is here any blacknesse is here any spot Thus as you see the greatnesse of the promise so also you see the Majestie of the performer for to God all things are possible of a man uncleane and foule he can make him before himselfe pure and cleane yea as David confesseth whiter than snow And therefore Christs garments which in the Mountaine shined as white as snow did signifie his August Vestis tanquam â—ix dealbata significat Ecclesiam c. Church which hee hath made so cleane from all spot of sinne that shee is supra nivem whiter than snow This then is the glory of God in mee that I being Haec est gloria Dâ—i mâ—me c. a sinner in my selfe for what should he remit
more he feeles by his daily slips the imperfection of his sanctification findes by the said daily slippings that all his righteousnesse of sanctification is but as a menstrous cloth the more he seeles this great imperfection of his sanctification the more he flies by faithfull prayer to the absolute perfection of his justification beseeching God that he may not be found in his sight in his owne righteousnesse of sanctification Phil. 3. 8 9. Phil. 3. 8 9. which he sees and feeles in himselfe to be as a menstruous cloth but in the wedding garment of his Sons righteousnesse making both him and all his owne righteousnesse perfectly holy and righteous from all spot of sin in the sight of God freely the feeling of the great imperfection of his owne righteousnesse which is subject to sense and visible sharpneth his faith to cling by faithfull prayer the faster to that perfect righteousnesse wherewith hee is cloathed above sense and feeling and invisibly Secondly by daily praying for this glorious justi sying forgivenesse they grow to fuller assurance and more comfortable feeling that they are by Gods glorious forgivenesse made perfectly holy and righteous from all spot of sin in the sight of God freely for although the wedding garment and the truth of God in cloathing with the same be full and perfect and alwaies alike as is before noted not subject to any alteration never encreasing nor diminishing yet our faith being weake gives at the first but weake assurance and is greater or lesser sometimes as I said before hath a full and sometimes a wane but by daily fervent prayer giving to Christ this glory of his wedding garment it growes stronger and stronger to a plerophory and full assurance unto joy unspeakable and glorious which the Author to the Hebrewes Chap. Heb. 10. 10. presseth earnestly upon us saying Seeing God doth so gloriously forgive us that with his one offering he hath made us so perfect for ever that he remembers our sins no more so that there needs no more sacrifices punishments or satisfactions for sin having hereby brethren boldnesse to enter into the holy of holies by the blood of Jesus by the new living way of Free Iustification which he hath prepared through the vaile that is his flesh Let us draw neere with a true heart in full assurance of faith having our hearts sprinkled purified and made perfectly cleane by the blood of Christ from a troubled unquiet and evill conscience and our body washed with pure water of Baptisme sacramentally pure by exhibiting and sealing unto us and putting us out of all doubt both of justificatioÌ„ that makes us perfectly pure to Godward and of sanctification that more and more makes us pure to manward Let us hold fast this profession of our faith without wavering much more without wragling against it because he is faithfull that hath promised and by his blood worketh this upon us Thirdly by daily praying for this benefit we come to further experience of the fruits and effects depending and belonging to the same that we may see invisible justification by his visible fruits and effects for David gives us to understand that Free Iustification as we shal see further hereafter is blisse and happinesse Psal 32. Psâ—l 32. 1 2. 1 2. and therefore a freedome from all misery and sorrow But for the exercise of our saith as we heard before we still live in misery and much sorrow and seem wholly strangers to all claime to a blisful estate therefore being still in case as if our sins were not forgiven and we thereby made perfectly holy and righteous from all spot of sin in the sight of God freely we still pray for the forgivenesse that doth effect the same praying that we may not only possidere possesse it but also frui injoy it that is not only certainely have the benefit it selfe but also reape the fruits effects and blessings both spirituall and corporall temporall and eternall belonging to the same that as we have heard so we may see and as Christ said unto Martha Said I not unto thee that if thou wouldest beleeve thou shouldest see the glory of God Iohn 11. 40. whereupon Luther very Iohn 11. 40. aptly in his exposition upon the Lords prayer doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a twofold justification one internall A twofold justification invisible and secret the other externall visible and experimentall the internall invisible and secret must goe before we say Our Father which art in Heaven because before we are justified and whilst we are in the state of nature we are the children of the Devill and of wrath Ephes 2. 3. but when we are justified with Ephes 2. 3. this internall and secret Justification and made thereby the children of God then after the other petitions for eternall and temporall spirituall and corporall blessings wee say rightly forgive us our trespasses this is shew by granting and giving us these blessings that thou hast justified us that is made us freely righteous from all our sins both these Justifications saith hee Christ shewed in the history of Mary Magdelen the first when he turned his back upon her and yet said secretly unto Simon many sinnes are forgiven her The second when Christ turned to her and said to her face Thy sinnes are forgiven thee goe in peace The first maketh cleane the other maketh outward peace the first is of meere faith the other consisteth in outward experience the first God exerciseth upon men of excellent spirit such as Daniel and Paul were the other upon weaklings that need refreshment But to conclude this point in briefe every one that prayeth Praier is either made in the faith of our Baptisme or out of it must needs pray in faith of his baptisme or out of faith If hee pray out of faith by the light of nature and legall zeale his prayer is abhominable because he hath not on the wedding-garment signified in baptisme which is the washing of him cleane by the blood of Christ from all sin it selfe in the sight of God 1 Ioh. 1. 7. 1 Ioh. 1. 7 but remaines still foule in his sinne and thereby abhominable both he his prayer and all that he doth But if he pray in faith by that faith only he is clean in the sight of God from all sin freely before he begins to pray for forgivenesse being a true saying that a reverend Protestant writeth against the Papists that if the promise of God mentioned Esay 65. 24. namely Esay 65. 24. Before they call I will answer be verified upon them in any matter it is chiefly true in their prayers for justification because it is their faith that causeth God to Answer before they call but the faithfull prayer that followes is like the breath of the living faith and hath a twofold use as aforesaid working fuller assurance and further experience of all blessings spirituall and corporall Because it is an infallible
mayst glory safely that thou art perfectly good godly holy and righteous in Gods sight Esay 45. 25. Esay 45 25. Yea God cannot deferre or delay where there is this sincere heart that trusteth in him alone all other things being left looking only to the naked word of God there God cannot hide himselfe but revealeth himself commeth unto such an heart and maketh his abode there as the Lord saith Ioh. 14. 21 23. I will come Ioh 14. 21 23. unto him and will dwell with him Now what can be more joyfull than for a man to give credit to the naked word of God And as to be plucked from it by no affliction or temptation so to shut his eyes against every assault of Satan to become a foole that hee may be wise 1 Coâ— 3. 18 19. The obediences of the Gospel that is to lay aside humane sense understanding reason and wisdome and to say daily in his heart God hath spoken it he cannot lie this is true mortifying of our selves and right obedience to the Gospel and I say that nothing is more joysull than such a faith THe third meanes to overcome all doubting is The third remedy against doubting much and often to meditate upon our baptisme yea as often as we feele that we have by any sin pierced and wounded our soul with the sting of death for the sting of death is sin 1 Cor. 15. 56. so often must we call 1 Cor. 15. 56. to minde especially these foure things wherein the very essence and vertue of our baptisme consisteth First that God in baptisme gave unto us his Sonne 2 Foure speciall things to be considered in Baptisme in the likenesse of water signifying that Jesus is no Jesus unto us but as he hath first and before all things with his blood washed away out of the sight of God all our sins as S. Iohn saith Revel 1. 5. And hath washed Revel 1. 5. us from our sinnes in his blood and by cloathing us with the obedience and righteousnesse contained in his blood doth so perfectly deck and adorn us as fit Brides unto himselfe with that wedding-garment of his own righteousnesse that he doth not only of unjust make us just but also preserves us as is before shewed in the same above our sense and feeling ever and continually perfectly holy and righteous from all spot or wrinkle sin or any such thing in the sight of God freely Ephes 5. 26 27. because as the Apostle testifies with one sacrifice upon the Crosse hee hath made Ephes 5. 26. 27. pefect for ever and continually all them that are sanctified Heb. 10. 14. For saith Luther the blood of Christ Heb. 10. 14. Christs blood as pâ—rging sope and niter hath in it such sharp salt and such purging sope and niter as that it takes away from before God and abolisheth all foulnesse and all spots so that in one moment it consumes sin and death takes them away and utterly abolisheth them And because wee must mark that at the time of our baptizing it is not the man or Minister that doth baptise us properly But it is God the Father Sonne and God properly is the Baptizer holy Ghost that is the true right and proper baptiser of us the reason whereof is because it is not the work of the Minister that baptizeth outwardly nor the Baptisme of man but the Baptisme of Christ and of God for the minister or man doth nothing in The Minister â—â—ly is â—n the nâ—mâ— and place of God his own authority but stands by Gods appointment in the place and steed of God and supplies the roome of God whereupon we ought to receive our baptisme at the hand of man no otherwise than if Christ himselfe or rather as if God himselfe did baptize us with his own hands and therefore we must take heed that wee doe not so divide Baptisme as to attribute the outward baptisme to man and the inward to God but we must attribute both to God and count of the man or minister baptizing us but as the instrument like the axe in the Carpenters hand God himselfe using it to square thee himselfe to the glory of his grace by the which God sitting in heaven doth reach down his own ordinance of Baptisme comming meerly from himselfe out of heaven as his hand and doth poure water upon thee with his own hands and doth pronounce that hee hath washed thee clean from all thy sinnes speaking unto thee in earth himselfe with his own mouth by the voyce of the Minister And this the very words used in thy Baptisme doe make cleere unto thee when the Minister pouring water upon thee said I baptize thee in the name of the Father and of the Sonne and of the holy Ghost Amen That is I wash thee clean from all thy sinnes but how what in thine own name and power No for alas that were able to doe no such work and just nothing but as the Brazen-Serpent healed the Israelites that is in the meer ordinance name and power of God the Father Sonne and holy Ghost as if he should say that which I doe I doe it not in mine own strength name or power but it being none of my work but standing by God own appointment and ordinance in his place and stead and supplying his roome I wash thee in the name and power of God that thou mayst count no otherwise of it than if God had done it visibly himselfe This sense is full of comfort and an effectuall help of faith for a man to know that hee was baptized not of man but of the Trinity himselfe by man who standing in his stead did the work signified as truly in his name and power as if God himselfe had been the very outward and visible agent and worker But I say because God himselfe is all in all the proper workman in our baptisme therefore in his outward signe of washing by water he doth although inwardly and mystically to himselfe yet so throughly wash us with the blood of Christ that it is as much when any one is baptized into faith as if he were visibly washed not with water but with the purging blood of of Christ And hereupon both for the Agent God and for the meane of Christs blood is Baptisme such a magnificent work and hath such vertue and so great power as the holy Ghost by S. Paul restifieth that it is indeed the laver and washing of the new birth and the renewing of the holy Ghost Tit. 3. 5. That is first it makes Tit. 3. 5. New â—reâ—tâ—ras two wayes us new born creatutes to Godward by Justification by abolishing all our sinnes out of Gods sight and making us perfectly holy and righteous from all spot of sin in the sight of God freely whereby we are adopted the sons of God and secondly it doth renew us by the holy Ghost to bee new creatures to menward by sanctification whereupon
S. Iohn saying that Christ came by water and blood and repeating blood with a vehement emphasis saith again Not by water only but by water and blood doth give us to understand that in Baptisme of water wee must have principall respect to the blood of Christ whereby Baptisme is of such efficacie and of so great operation and power that it washeth away from before God all sinne drownes and abolisheth death heales all our infirmities and makes us clean from all our faults this indeed we see not to be done with carnall eyes but the faithfull in Christ neither ought nor yet doe desire to see with bodily eyes but they apprehend the Word and believe it and so glorifie Gods Truth Seale and Ordinance so that whatsoever is there promised they perswade themselves to be as sure and certaine as those things which they even see and feele before their outward eyes Briefly in a word to be baptized is nothing In Baptisme a principall respect is to be had to the blood of Christ else to spirituall eyes than to bee washed with the most pretious blood of Christ and to be made so clean that we are made from all sinne in the sight of God whiter than snow And this is that perfect cleansing by the blood of Christ which David speaks of Psal 51. where he saith Wash mee throughly from mine iniquity and make me clean from my sinnes Purge mee with Hysop and I shall bee clean wash thou me and I shall bee whiter than snow And this is the first thing that wee must call to minde concerning our Baptisme Secondly wee must call to minde that God in our Baptisme gave us Christ making us thus cleane from all our sins appropriated unto thee that art baptized that is given unto thee in particular as if at that time that thou wast a baptizing there had been in respect of thy particular and perfect washing and saving no more to bee saved by the blood of Christ but thou only in the world whereby God said in the vertue and power of his own ordinance unto thee in particular as hee said unto Paul Arise and bee baptized and wash away thy sinnes mark thine in particular in calling on the name of the Lord Iesus whereby thou hast just cause to say with S. Paul Christ hath loved me and given himself for me in particular Gal. 2. 20. Gal. 2. 20. Thirdly wee must call to minde that God in our Baptisme gave us Christ thus perfectly washing away all our sinnes freely that is God respecting no worthinesse in us to deserve this rich grace not respecting no unworthinesse in us to hinder the same not requiring any other condition at our hands but that in time wee feele our selves lost by sinne and freely take this rich grace of Christ freely to heale us Because the Apostle saith All have sinned and thereby are deprived of the glory of God But are justified freely by his Grace through the redemption that is in Christ Iesus Rom. 3. 23 24. And Rom. 3. 23. 24 to shew how freely hee thus of unjust makes us perfectly just in his sight he brings us to the laver of baptisme even whilst we are Infants and doth then and there sanctifie us to himselfe with his blood and makes us clean by the washing of water through the word Ephes 5. 26. When we are not only meer lumps Ephes 5. 26. of originall sinne farre more soule in the blood of our soules than wee were a little before in the blood of our bodies yea so soule that we might not be admitted into the communion of the Church and Saints of God untill we were washed in the blood of the Sonne of God but also were not able to send up one sigh unto God in any sorrow for the same This rich grace of Gods washing us so freely even when we were without feeling of our misery in the very blood of our originall sinne is plainly described by God in Ezech. 16. Ezek. 16. saying When I passed by thee I saw thee cast out and polluted in thine own blood then said I even when thou wast in thy blood thou shalt live yea when thou wast in thy blood I said thou shalt live then washed I thee with water yea I throughly washed away thy blood from thee and annointed thee with Oyle I cloathed thee also with broidred work and I decked thee with fine linnen which is the righteousnesse of the Saints Revel 19. 8. And covered Revel 19. 8. thee with the silk of mine own righteousnesse Thus wast thou decked with Gold and Silver and thou wast exceeding beautifull for thou wast perfect through my beauty which I had put upon thee saith the Lord shall not we then as freely take these riches as God when we were yet in our blood so freely gave them us Fourthly and lastly we must call to minde that God to put us out of all doubting gave us these riches confirmed ratified and sealed unto us with his own seale of baptisme whereby no Father lying upon his death-bed can seale unto his Adopted Sonne the gift of his lands and goods in his last Will and Testament more certainly and assuredly with the seale of his own Ring than God hath by baptisme as with the seale of his own Ring and Signet of rich Grace undoubtedly confirmed stedfastly ratified and certainly sealed these unestimable riches unto us Is here left now any starting hole of doubting for us to doubt whether wee enjoy these riches or no except the Devill like a wicked will-falsifying-Lawyer foyst this thought into thy head to say yea this without all doubt is true upon me in particular if I bee an Adopted child of God but there is the question to which I answer None ought to question Gods eâ—â—ectuall washing of himselfe and why why shouldest thou make question of thy selfe when God hath revealed no exception or question of thee nay rather when God hath done the clean contrary that is hath revealed the putting it out of question that he hath adopted thee to be his sonne First because thou hadst a day of thy Adoption of Gods own appointing and acting namely in thy Baptisme Secondly thou wast expresly in the act of thy adoption that it might bee known that thou in particular wast Adopted Thirdly God did by the hand of his Minister set to his sign and seale of Adoption upon thee whereby he did give his last Will and Testament sealed unto thee in particular by his own seale of Baptisme as the deed of his hand into thine own hand powring water upon thee in particular darest thou think that God did jest or mock with thee can there bee now any doubting that thy sinnes are for ever washed out of the sight of God and thou Adopted an heire of all the riches of thy elder brother Christ Jesus his last Will and Testament being made good unto thee by the death also of the Testator Heb. 9. 17.
their owne significations and as if the holy Ghost Conâ—utatio Luthera Rationis I atonia sol 22â— were such an one as could not utter his matters with apt and fit words except men did help thereunto with their devices For saith he in another place If it shall be admitted that the authority of the Scripture doth rest upon doubtfull and uncertaine words what may not a master of any opinion be able to prove or dis-prove to hold or defend because when the authority of a Scripture doth presse him he may by this meanes elude and so interpret it as that it shall not oppresse him And therefore saith he must the sincerity of the Scripture be diligently kept neither let any man presume to utter it better and more sincerely with his owne mouth than God hath spoken it with his mouth for none speaks better than he that best understandeth it but who understandeth the things of God better than God himselfe yea how small is it that man understands of the things of God But rather let wretched man give glory to God and either confesse that he understands not the words of God or cease to prophane them with new or his owne proper words that the lovely wisedome of God may remaine unto us pure and in his proper and native kinde ever letting this to be our wisedome to captivate our sense and understanding to the words of God but not captivating the words of God to our reason and humane understanding And so beleeving above our reason and relying contrary to sense and feeling upon the bare and naked plaine word of God we greatly glorifie the word of God whereupon Paul said Brethren pray for us that the word of God may have free passage and be glorified even as it is with you 2 Thes 3. 1. And againe when the Gentiles heard the 2 Thes 3. 1. word of God expressed Esay 49. 6. and cited by Paul Esay 49. 6. they were glad and by beleeving the same it is said that they glorified the word of God Acts 13. 48. whereupon Acts 13. 48. Calvin truly noteth thus Et certè tunc debito honore prosequimur Dei sermonem cum nos illi obedienter fide subjicimus that is then truly doe we yeeld to the word of God his due honour and glory when obediently we submit our selves unto it by faith The sixth and last weapon to resist and overcome The sixth last Remedy against doubting doubting and to work faith in us is to set before our eyes the great inconveniences and evills that come of doubting being yeelded unto and much more by wranglings maintained which inconveniences and Eight evils by doubting evills are briefly these eight First by doubting whether we be made in the sight of God cleane from all our sins we make God a liar as S. Iohn testifieth saying he that beleeveth not God hath made him a liar because God testifying in his word that the blood of Jesus Christ his Sonne doth make us in his sight so cleane from all sin that we are whiter than snow we beleeve not this record that God giveth of his Sonne 1 Iohn 5. 10. 1 Iohn 5. 10. Secondly by the same reason wee make God to our selves perjured and forsworne two wayes First because he hath sworne saying Esay 45. 23 24 25. Esay 45. 23 24 25. By my selfe have I sworne that in me you shall have righteousnesse and strength whereby the whole house of Israel shall be justified that is made perfectly holy and righteous from all spot of sinne in the sight of God freely and glory in the Lord. And secondly Baptisme is Gods sacramentall oath by which God hath sworne unto us in particular that hee hath washed every one of us in particular and made us whiter than snow from our sins in his blood Revel 1. 5. and we Revel 1. 5. have sworne to take this benefit freely by beleeving it and to become zealously thankfull for the same whereof if we now willingly doubt we make God forsworne and our selves covenant-breakers with God and so flat forsakers of our Baptisme Thirdly by the same reason we make God a deluder mocker and a deceiver of us if God outwardly signifie this perfect washing away and making of us cleane from all spot of sin in his owne sight freely by his owne-invented signe of washing by water of Baptisme and thereby to seale unto us the operation of his Sons blood effecting the same yet wee doubt that hee doth not performe the truth of all this upon us Fourthly by the same reason we rob him in our selves of the praise and glory of his almighty power if we doubt that we are not made perfectly holy and righteous from all spot of sinne in his sight for any unlikely-hood thereof by reason of the sinne that we see and feele dwelling in us as though he were not able to make good upon us his promise oath and seales above our reason sense and feeling Fifthly by the same reason wee rob him in our selves of the praise and glory of his perfect justice that shines forth more in undertaking with his Sons righteousnesse to make us perfectly holy and righteous from all spot of sinne in his owne sight freely than if we had performed the law of God our selves in the most absolute perfection Rom. 3. 26. Rom. 3. 28. 6 Sixthly we rob him in our selves of the praise and glory of his free grace great mercy and rich bounty if we doubt for any unworthinesse in us that he hath not with the wedding-garment of his Sons righteousnesse made us perfectly holy and righteous from all spot of sinne in the sight of God freely Seventhly wee spoile Christ in our selves of the glory of his name Iesus in doubting that he not makeing us perfectly holy and righteous from all spot of sin in the sight of God freely hath not saved us from our sinnes of the glory of his Godhead as not able to effect the same and his Kingly and Propheticall and Priestly offices of their virtue and power as not having done the same and so abolish by our doubting whole Christ to our selves and doe frustrate and make void his Gospel and joyfull newes which hee hath brought from heaven Eighthly by our unbeliefe and doubting we most unthankfully reject from our selves and put away the grace mercy and rich bounty of God so freely offered unto us and with the Scribes and Pharisees despise the counsell of God against our selves Luke 7. 30. and thus Luke 7. 30. by this unbeliefe and doubting doe leese the free-given graces of God and cast our selves downe headlong into everlasting damnation Because it is most true that the Prophet Esay saith If yee beleeve not yee shall not be established Esay 7. 9. which the Apostle Esay 7. 9. Iames most strongly confirmes saying In faith this is nothing wavering for he that wavereth is like a wave of the sea driven with
also All câ—â—aâ—ures were â—â—thout sin but man was righteous and had the Image of God that we bee made perfectly holy and righteous in the sight of God is for the full satisfaction of his justice because as God made us at the first not only clean from all sinne as he made his other creatures as the sheep the Horse the Lamb the Birds and such like all which he saw in their kinds to be exceeding good but also above all his other creatures hee made us in Adam perfectly holy and righteous in his own Image and saith by his Law revealing his constant will and nature herein Cursed is every one that continueth not in that righteousnesse in all things So his Justice is not Iustice is not satisfied till man â—eturn to his â—â—â—â—ity fully satisfied untill he behold us not only clean from all sinne but also perfectly holy and righteous in his sight and therefore the Apostle testifieth that as by the disobedience of one man many were made sinners so by the obedience of one man must many bee made righteous Rom. 5. 19. Rom. 5. 19. Thirdly it is necessary for the glory of Christ who that he by himselfe may perfectly heale us of the evill and losse brought upon us by Adam it is requisite that hee doe not only free us from all sinne but also that hee make us perfectly holy and righteous in his fathers sight Whereupon ariseth Pauls comparison in the fifth to the Romans between Adam and Christ That as Adam brought upon all his sinne and thereby death So doth Christ to heale perfectly this sore bring upon all his righteousnesse and thereby life Whereby the Apostle testifies That the Gentiles that followed not righteousnesse have attained unto righteousness Rom. 9. 30. Rom. 9. 30. Fourthly it is necessarie that not only our sinne be abolished but also that we be made perfectly holy and righteous in the sight of God for our behoofe and urgent necessity because as by suffering our punishment and making us by his blood clean from all sin he hath thereby taken away the punishment and all the evils both temporall and eternall that were due to our sins So that we may bee made worthy and meet Righteousness the cause of all good things for eternall life and capable of all the blessings of the Gospel both temporall and eternall it is necessarie that he make us perfectly holy and righteous in his Fathers sight the necessity whereof is plainly expressed by the Apostle Rom. 5. 21. where he saith That Grace doth reign by righteousnes unto eternall life Rom. 5. 21. through Iesus Christ our Lord As if hee should say Grace indeed now reignes to procure all blessings and benefits both temporall and eternall upon us But how By righteousnesse But where shall we have it freely by Jesus Christ our Lord that is that the Grace of God may bee of force to procure unto us all blessings Christ must of necessity first make us with his righteousnesse perfectly holy and righteous in the sight of God freely all which necessities the Doctrine of our Church delivered by the first Restorers of the Gospel in this Land doth seeme to shut up in this one short sentence That it had not been enough to be delivered by his death from sin except by his resurrection Hoâ—â—â—â— of the 〈◊〉 wee had been endued with a perfect and everlasting righteousnesse Now then let us proceed to describe what this second part of Free Justification is which is as followeth The second part of Free Justification is a wonderfull The dâ—fiâ—ition of the second part oâ— fâ—ee justification mysticall work and benefit of the Gospel by which we being by the power of Gods imputation cloathed with the wedding-garment of Christs perfect righteousnesse are so endued or rather thought not inherently and actively yet Evangelically and passively so mystically formed with Christs own perfect righteousnesse that we have not only all our sinnes together with the imperfections of our sanctification ever whilst we are in this life dwelling in us incomprehensibly swallowed up and utterly abolished as is before shewed in the first part but also we are without the help of any good works to make us righteous made perfectly holy and righteous in the sight of God freely Shining now in this life with Christs good works more glorious in perfect holinesse and righteousnesse inwardly in the sight of God than the â—unne shines gloriously in our eyes when he shineth in his brightest hue by which only we are made worthy of and do take possession of all the rest of the benefits and unsearchable treasures of the Gospel as these Scriptures and the rest following doe abundantly prove Seventy weeks viz. of yeeres are determined upon the holy City that is the Church what to doe not only to finish trangressions and so to reconcile iniquities and to seale up and make an end of all sin but also to bring in everlasting righteousness Dan. 9. 24. whereupon Daniel 9. 24. the learned Interpreters say thus Here are two benefits rehearsed which should come by the Messiah The first is the taking away of sinne The other is the bringing in and giving of a perfect and everlasting Righteousness For saith another sinne is finished or come to an end iniquitie is clean put out and there is preached to the whole world an everlasting righteousness They which doe beleeve in Christ by faith in him are purified and have gotten and attained an everlasting righteousness But for the better understanding of this description of this second part of Justification let us briefly open those foure points that are used to explaine and fully to cleer a matter as first the efficient The foure causes of this second part of Justification cause of our Justification secondly the formall cause thirdly the materiall cause and fourthly the finall cause all in this head point of salvation very necessary the marking First the efficient cause of our Justification is twofold The first primary efficient cause who is it that undertaketh to justifie and make us so perfectly holy and righteous is God himselfe the Father the Sonne The efficient cause and the holy Ghost these are the first efficient cause of our Justification which evidently sheweth the full ablenesse of these workmen and how easily this work may be brought to passe and wrought upon us and how dangerous a matter it is to extenuate diminish or any way to disparage this excellent work the description of whose working is under a similitude notably expressed by the Prophet Ezekiel saying In the day that thou wast born when I passed by thee I saw thee cast out and polluted in thine own blood and I said unto thee when thou wast in thy blood thou shalt live yea even when thou wast in thy blood I said unto thee thou shalt live Then washed I thee with water yea I throughly washed away thy blood For I even I
the Lord and to the Lord as the Apostle plainly testifies to the Justified Ephesians saying Yee were once darknesse there is the foule in the state of sin and of nature like the house dark at midnight But now are light in the Lord there is Justification by which Christ Jesus the Sun of righteousnesse being risen upon a man and mystically cloathing him both without and within with his owne righteousnesse all his sins are mystically above his sense and feeling utterly abolished from before God and hee is objectively and passively made all light but marke how hee saith not simply light nor yet light in your selves but light in the Lord as the house is not inherently light in its selfe as I said before but made all light in the Sun-beames therefore saith hee walk as the children of light there is Sanctification that is alwayes unseperable from Justification Justification And thus having illustrated by these two similitudes the manner how the true Beleever is not barely counted but truly and reipsa made perfectly holy and righteous in the sight of God freely Let us come to some evident proofs of the matter and proove by undeniable Scriptures and testimonies of the learned and faithfull Dispensers of Gods mysteries that wee are by the power of Gods imputation though mystically yet truly so cloathed both without and within with Christs perfect righteousnesse that it is even in us thereby not only so truly and utterly abolishing from before God all our sins as is before shewed in the first part of Justification but also that it doth make us truly and reipsa just that is perfectly holy and righteous in the sight of God thus dans nomen esse that is after the right nature of the forme giving us not onely the name but also the true being of just and righteous men in the sight of God freely And First that wee are by the power of Gods imputation so spiritually cloathed in the sight of God both within and without with the wedding-garment of Christs righteousnesse that the righteousnesse of Christ is though mystically above our sense feeling yet objectively and passively truly even in us is evident How the righteousnesse of Christ is in us and plaine both expresly and equipollently by many places of Scripture but I will instance only in such as are so expresse and plain that if unbeliefe doe not offer them open violence to wrest them from the plaine simplicity of the Scriptures miraculous speaking to the weakest capacitie and so too grosly make the Scripture like a nose of wax are most evident and plaine and utterly undeniable as namely Cant. 1. 15. and 4. 1. 7. Where it is to bee seene that Cant. 1. 15. 4. 1. 7. when the Church here militant upon earth had before complained that she was black in the sight of God both with the feeling of siane in her selfe and also besmootted with the crosses and miseries of this life as true effects of the same blacknesse in sin Christ tells her flatly in effect that she mistakes the matter and is deceived by her sense and feeling and to draw her from sense and feeling to live by faith in his word to note that in this respect being cloathed in his sight with his own righteousnesse she was above her own capacitie in a double or treble wonderfull estate hee often doubles and trebles the signe of wonder and admiration used in the Scriptures that as the Spirit spake in great wonder and admiration Behold a virgin shall conceive and beare a sonne Esay 7. 14. so saith Christ Behold thou art faire my love Esay 7. 14. Behold thou art faire thou hast doves eyes first commending her cleere eyes of faith for seeing invisible things 2 Cor. 4. 18. which neither eye hath seen nor eare 2 Cor. 4. 18. of naturall man can heare nor heart of naturall man can conceive 1 Cor. 2. 9 10. and then repeats with 1 Cor. 2. 9. 10. deeper emphasis againe for fuller certainty saying yea thou art all fair and there is no spot in thee where we are to mark that he saith not as unbeliefe blends this looking-glasse of Gods word wherein the soule should see her beauty by her cleere eyes of faith although thou are black yet I am all faire for thee But thou art all faire my love neither doth he say although thou hast many spots in thee yet there is no spot in me for thee But there is no spot in thee so that wee must not so grossely pervert the words of Christ and so palpably turne by unbeliefe away the blessing pronounced upon our selves as to turne thou and thee into I and me but so by faith to shut our eyes and open our eares as to know that the Church and every true beleever is so perfectly faire in the sight of God that she hath not one spot in her not inherently and actively by the perfection of her holy walking which then she might feele in her selfe but mystically above her sense and feeling and objectively and passively to God-ward by being so clothed both within and without with Christs righteousnesse that above our sense and seeling it not only truly and utterly abolisheth all our sinnes from before God as is before shewed in the first part of Justification but also wherein consisteth the true wonder and the work of the dove-like eye of faith to see the same it makes us though mystically yet truly perfectly holy and righteous from all spot of sinne in the sight of God freely And this place not only all Interpreters both ancient and moderne that I have read do expound to be verified upon the children of God by Justification but also Paul himselfe as some learned Expositors teach speaking of the love of Christ in justifying his Church doth allude unto this place saying Christ gave himselfe for his Church to sanctifie it and hath as the originall word imports made it cleane by the washing of water through the Word namely of the free promise of Justification in which sense S. Iohn also saith He hath washed us from our sinnes in his own blood to what end or intent hath hee done this viz. not imaginarily to count us but to make us not to ourselves that is to our sense and feeling but to himselfe a glorious Church corresâ—ondent to her husband Christ how or wherein glorious that is not having now at this present time as the learned know that the Greek and Latine Participles of the present time doe evidently import the Apostle not saying non habituram that is the Church is in such case now as not to have hereafter one spot or wrinkle but non habentem not having now at this present time one spot or wrinkle of sinne or any such thing which cannot be spoken of our sanctification now in this life but yet is true and truly verified upon us mystically in the sight of God by Free Iustification as Christ saith
truth saying This is a passive and heavenly righteousnesse which we have not of our selves that is our active doings but receive it from heaven which wee work not but which by grace is wrought in us mark meerly passively wrought in us and apprehended by faith whereby we mount above all Lawes and Works Then he proceeds and saith What will some man say do we then nothing doe wee work nothing for the obtaining of this righteousnesse I answer saith he nothing at all For like as the earth ingendereth not raine nor is able by her own strength labour and travell to procure the same but receiveth it of the meere gift of God from above so is this heavenly righteousnesse a meere passive righteousness given us of God without our works or deservings for in this we work nothing we render nothing unto God but only we receive and suffer another to work in us mark to work in us that is to say God therefore it seemeth good unto me to call this righteousnesse of faith or Christian righteousnesse the passive righteousnesse but that it is wrought in us not inherently and actively but is thus in us meerely mystically that is after a secret and unutterable manner utterly hid to reason sense and seeling and so to be comprehended and apprehended by faith only he expresseth plainly in the next words saying This is a righteousness hidden in a mystery which Luther ibid. the world doth not know yea Christians themselves doe not throughly understand it and can hardly take hold of it especially in the time of tentations therefore it must bee diligently taught and continually practised for who so doth not understand and apprehend this righteousnesse if hee doe but know the horriblenesse of the least sinne in the sight of God must needs in afflictions and terrors of conscience be overthrown for there is no comfort of conscience so sirme and so sure as this passive righteousnesse Neither doe these foresaid Dispensers of Gods mysteries only as Doctor Whittaker and especially Luther abundantly testifie That this righteousnesse of Christ is mystically even in us and passively wrought even in us but also other learned and faithfull Restorers of the Gospel in the Church doe testifie as Calvin likewise shewing that those words of the Apostle Rom. 8. 4. Namely that the righteousnesse of the Law is fulfilled in us is not wrought as the Papists doe expound it by inherent and active fulfilling of the Law by us but passively by imputation presently addeth the manner how saying For the Lord Christ c. And again intreating upon those words in Iob 15. 15. Behold the heavens are not clean in Gods sight How much more is man abhominable and filthy which drinketh iniquitie like water he saith more plainly after this manner That although mans nature bee thus defiled and made abominable by sinne yet there remaines this remedy against the same That all our filthinesse is washed away with the blood of Gods Sonne and his righteousnesse being imputed unto us and wee thus cloathed in his garments are acceptable to our good God why because saith he we have a perfect and more than Angelicall righteousnesse in us he meanes not inherently and actively in us for of this he is both against the Papists and against the Anabaptists in all his writings a continual and earnest Impugner but mystically objectively and passively in us as by the power of Gods imputation we are though spiritually yet truly cloathed with the garment of Christs perfect righteousnesse abolishing mystically all our filthinesse from before God and making us perfectly holy and righteous from all spot of sinne in the sight of God freely the full passive manner whereof he enlargeth out of Ambrose by a similitude in another place plainly thus That as Iacob having not of himselfe deserved the preheminence of the first begotten Son did cloath How Iacob got the blessing himselfe in the faire cloathes of his elder brother whereby Isaac smelling the sweet and well pleasing savour of his eldest Son Iacob got thereby into the favour of his father and received the blessing of the elder brother to his own benefit and commodity so we being by the power of Gods imputation cloathed with the precious purenesse of Christ The Lord Christ doth in such sort communicate his righteousnesse with us that after a certaine marvellous manner hee poureth the force thereof into us so much as belongeth to satisfie the Iustice of God whereby we get a testimony of righteousness in the sight of God Yea so great a testimony of righteousnesse in the sight of God that Luther testifieth that God doth see nothing else in true beleevers but a meere cleansing and righteousnesse saying thus Christ by dying upon the Cross hath so purged and perfectly cleansed us from all â—â—nnes that God would see nothing else in the whole world if it did beleeve but a meere How this righteousnesse is in us makes us per 〈◊〉 righteoâ—s â— Gâ—ds sâ—ght cleansing and righteousness Now that this righteousnesse though mystically yet is so truely in us that it makes us above our sense and feeling perfectly righteous in the sight of God whereby we are not imaginarily counted righteous as the Papists doe cavill but Verè reipsa facti sumus justi that is truly and in very deed made perfectly holy and righteous in the sight of God freely although I wonder that any Protestants of any reading should doubt thereof much lesse by mouth and pen deny it seeing it is not only evidently taught in the Scriptures but also testified abundantly of all except two or three at the most the best Dispensers of Gods mysteries especially such as by this Doctrine reformed the Church and were the first Restorers of the Gospel amongst us so that I dare undertake to collect out of Luthers workes a thousand testimonies of this Doctrine That by the power of Gods imputation facti sumus justi we are truly made righteous in the sight of God And although I have briefly touched this before in my first defining of Free Iustification yet because by reason of the old sore of outward seeing and feeling the contrarie it is so hardly beleeved it is necessarie that I further prosecute this point and prove both by plaine Scriptures and common consent of the learned that by this forme of Christs perfect righteousness we are not barely counted righteous but are after the nature of the from truly and in very deed made perfectly righteous in the sight of God freely and that as all other formes doe so this also gives us not only the name but also the being of persons made perfectly holy and righteous from all spot of sinne in the sight of God freely THe first plaine expresse Scripture is Rom. 5. 19. Scrip. 1. Rom. â— 19. Proving we are not only counted but are indeed perfectly righteous in Goâ—â— sight where the Apostle not speaking of sanctification untill hee comes to the sixth
so hath made them Psal 51. 7. perfectly holy and righteous from all spot of sinne in the sight of God freely For thus hath Christ washed us from our sins in his blood Revel 1. 5. Therefore are Revel 1. 5. these in the presence of the Throne of God that is under his most loving and safe protection Psal 91. Ps 121. Psal 91. 1. Psal 121. 5. And they serve him day and night in his Temple that is continually and zealously in his true Church And hee that sitteth in the Throne of power and glory will dwell among them that is will manifest and declare himselfe and his goodnesse among them more and more Psal 103. 7. These are they that are absolutely justified Psal 103. 7. and these are the matter and argument of this Treatise The last place of Scripture but not the least pressed is 2 Cor. 12. 7 8. objected and cleared 2 Cor. 12. 7 8. viz. Paul both had the remnants of sin in him and also prayed thrice that the same might depart from him ergo the Justified children of God are not made so perfectly holy and righteous that they have not one spot of sinne in the sight of God To which I answer that although this might bee referred to the former objection out of the seventh to the Rom. where it is fully answered yet because it is so much urged it is not amisse to open this place more fully that these Objectors may see how carelesly they trifle with the Scriptures and so take Gods Name in vaine in alledging by their ignorance that so much against the truth which being throughly marked makes stongly for the truth True it is that Paul and all the true children of God both have and feel the remnants of corruption dwelling in them yea and the more grace they have the more by their true hatred of sin and love of righteousnesse wrought in them by their Sanctification doe they feel sin to bee like a thorn or splinter run into their flesh whereby they cannot choose but pray thrice and thrice and thrice that is continually groan by the vigor and force of their Evangelicall continuall true repentance and still sigh to be freed from the same of which although God doth not for the exercise of their Faith free them to their sense and feeling untill the time of their appointed change yet doth he call them by his Word and Spirit to see better and better by the eye of faith that Two advantages by being healed from sin he hath perfectly healed them thereof in his own sight before they pray as if he said yea I have healed thee with a twofold or double advantage both to thee and to me For first my Grace of Justification which is the Mother and abundant grace of graces Rom. 5. 15 17. Rom. 5. 15 17. is sufficient for thee that is although mystically above thy sense and feeling that thou maist not live by sense and feeling but by faith of my power yet truly it makes thee sufficiently righteous in my sight How sufficiently that is perfectly holy and righteous from all spot or wrinkle of sin or any such thing in my sight freely Eph. 5. 27. which thy sanctification can never effect and Ephes 52. bring to passe is not this to be sufficiently righteous Againe thou art not only made sufficiently righteous in my sight but also the second advantage is that hereby my power is made perfect in thy weaknesse that is when thou feelest nothing but weaknesse and infirmitie in thy selfe then for mee notwithstanding to make thee sufficiently and perfectly holy and righteous from all spot of sin in my sight freely herein my power is mightily magnified for if thou hadst no sin in thee to thy sense and feeling how couldst thou live by faith and how couldst thou above thy sense and feeling bee made perfectly holy and righteous in my sight from that which thou hast not Thus it is plaine that although God knowes the sin that dwels in his sanctified children yet hee sees them abolished out of his own sight and sees them sufficiently and perfectly holy and righteous from all spot of sin in his own sight and sees and defends his power to be therein greatly magnified Which wrought such true contentment in S. Paul in the midst of all his infirmities that he cryed out that hee rejoyced in his infirmities that this power of Christ in Justification might dwell in him whereby hee came to feele this Miracle even of contraries to be reconciled together in him namely that when hee was weak then was he strong Which when wee begin to feele to work in us also then doe we truly begin to live the life of faith Thus having blown over these clouds of their doubts obscuring in their minds the bright Sunne of Free Iustification arising of the soggy mist of mis-understanding these Scriptures let us now proceed to the second ranke of objections as followes CHAP. VI. Wherein is contained an answer to the objection of the examples of David and such like persons as were Iustified and yet God saw and took notice of sin in them and punished them for the same THe second rank of objections is mustered together of the examples both in the old and new Testament of such persons as were Justified and yet not withstanding God saw sin in them and punished some of them also for the same ergo the children of God are not made by Justification so perfectly holy and righteous that they have no spot or wrinkle in the sight of God concluding with an epiphonema or acclamation how it comes to passe that God should see sinne in them and not in us To which I answer that although this doubt is most plainly cleered both by the expresse Scripture it selfe and by the common consent of the best orthodox Writers in the Church yet through little understanding and marking and lesse practise of the same not only the Papists especially pressing the example of David do greatly stumble to the overmuch dignifying and extolling of works A threefold difference of the time of the Church but also some Protestants doe dangerously halt herein But how is it cleered I answer By a threefold distinction and difference of time for distingue tempora saith Augustine loca contraria conciliantur that is distinguish the times and then places and things that seem contrary wil be reconciled Now these three severall times were these first the time of the Law secondly the time of Iohn Baptist and thirdly the time of the Gospel the difference whereof is this that the first time was glorious the second more glorious and the third time was most glorious of all For first the time of the Law was glorious because 1 First the time of the Law Heb. 13. 8. Jesus Christ was in the same yesterday and to day and the same for ever Heb. 13. 8. Whereupon David said even in his dayes
oppression and bondage of the Law did flie to the succour of the Gospel then twinklingly and glimmeringly shining a farre off yet we deny that they were so endued with the spirit of freedome and assuredness that they did not in some part feele both feare and bondage by the Law yea in such measure that in comparison of us they were both children and under the testament of bondage and feare Nay S. Paul is not content to liken them to little children under the Schoolmasters rod But also to men shut up in prison and to servants under an hard Apprenticeship eagerly longing for their freedome by the comming of Christ that might fully reveale the making them perfectly holy and righteous from all spot of sin in the sight of God freely Galath 3. 23 24. Thus was Gal. 3. 23 2◠the glory of Free Iustification hid and vailed under the severity and rod of the Law whereby they seemed not justified but rather as the Apostle saith as slaves and servants ever for their defaults under the whip and more like malefactors in prison than sonnes and heires of such glorious benefits as is the fulnesse of Free Iustification And such were the children of the Old Testament The second time comming betweene the Law and ◠the time of Iohn Baptist the Gospel was the time of Iohn Baptist continuing unto the death of Christ and was more glorious than the time of all the Prophets before by reason of the glory of his ministery for although he revealed sinne terribly by the Law so that the Scribes and Pharises that thought themselves so holy and righteous were glad to be washed of him yet because he pointed with his finger to the Messiah that was now come and preached yea and sealed by Baptisme a more full exhibiting of free Iustification saying looke how truely I wash your bodies with water so truely is the Messiah come among you ready with his blood to wash away all your sins for you may behold and see among you the Lambe of God that taketh away the sinne of the world Iohn 1. 29. Whereupon although Iohn came short of Iohn 1. 29. two points that made the ministery of all the former Prophets very glorious as first to foretell things to come and secondly to confirme the same with miracles whereof Iohn did neither yet so glorious was his ministery that among all the Prophets borne of women arose not a greater Prophet and Minister than Iohn because by his pointing to the Messiah now come and present he did not only preach and seale by baptisme a fuller exhibiting of the glory of free Iustification but thereby also the former legall severity that then lay upon the children of God and the school-masterlike governement began to slacke and cease for although Iohn laid open culpas their sins and the danger of the same belonging to the wicked and so divided and applied the Law rightly yet de poenis that is concerning any punishments inflicted upon Gods children we read none but rather many judgements and punishments by Christs miracles were healed and removed away Whereupon though Peters foule fault of denying and grosse forswearing his Master and others sinnes were in that middle state taken notice of yet no punishments were inflicted upon them for the same for Ambrose saith of Peters denyall and tears we do read but of any satisfaction or punishment we read not no not when the ungratefull Samaritans Luke 9. 53 54. though afterwards converted refusing to receive Christ Iames Iohn would in a legall rigour have had fire to come downe from heaven to consume them yet would Christ inflict none whereof two reasons may be yeelded first because the upshot and fulnesse Two reasons why sinnes were not punished in Iohn Baptists time of all punishment of all the sinnes of the Elect was now going to be acted and executed in the death of Christ upon the Crosse drowning all punishments and Schoole-master-like whippings inflicted in former times And secondly because the Bride that was a childe before and under the rod now the fulnesse of time being come Galat. 4. 4. was as one Galat. 4. 4. growne to full age no longer under a schoole-master but preparing to attire herselfe in the wedding-garment of that righteousnesse which her Bridegroome had now actually wrought Mat. 3. Herein to marry her Mat. 3. Hos 2. 29. unto himselfe in righteousnesse for ever Hos 2. 29. And this expiring of the schoole-master-like whippings vailing and darkening free justification Christ himselfe testifieth saying The Law and the Prophets prophecied untill Iohn since that time the Kingdome of God is preached and every man presseth into it Luke 16. 16. Matth. Luke 16. 16. Matth. 11. 13. 11. 13. for what was the prophecying of the Law or what else did the Law prophecie and what did the Prophets agreeing with the Law principally preach to the children of God then but as if they had not been justified a severe exacting of righteousnesse with large promises to the doers of the same as if they were to merit the favour of God and his blessings temporall and spirituall but with threats of wrath and anger and sharp punishments to his children failing in the same and not only threatning these things but also executing the same sharply upon them as wee heard before this was the prophecying of the Law untill Iohn being the meere schoole-master-like government that ceased with Iohn which the Apostle to the Galat. testifieth more fully saying But after that faith that is Christ the object of faith is come we are no longer under a Schoole-master Galat. 3. 25. upon Gal. 3. 25. which words of the Apostle the exposition of the learned Interpreters is worth the marking saying thus Iam Paedagogii munus expirâsse nec locum ampliùs habere diseriè affirmat that is now the Apostle flatly or expressely affirmeth that the office of the schoole-mastership is expired and hath place no more Not but The Law is to preached that the Law is to be preached as hereafter shall bee further shewed but that the former legall whippings of the old people of God under the old Testament driving them as little children to obedience by feare thereby vailing and darkening free justification was now expired and ended which the said learned interpreters expresse more largely thus But we Jewes and people of God under the old Testament were in times past children under the Law as under a schoolmasters ferula But Christ being exhibited and come now being by faith growne to full age wee are under the schoolemastership of the Law no more as not needing that legall schoolemastership being emancipati by our full growne age The Law therefore hath the use of that direction no more and therefore it ought not to be joyned and mingled with faith After this manner doth the Apostle lay forth not only the use of the Law but also shewes why it ought to bee but for a
time hitherto these witnesses Now when the rising Solis Iustitiae of the Sun of righteousnesse had dispelled the mist of this pedagogie Iohn Baptist being filled with joy in hearing the voyce of the Bridegroome began so to open the Kingdome of Heaven by preaching and sealing by Baptisme such a cleere manifestation of free justification that not only unperfect Apollos that knew but the Baptisme of Iohn only became servent and zealous in the way of the Lord Acts 18. 25. but also many others were so replenished Acts 18. 25. with joy and zeale that they even pressed with violence into the Kingdome of Heaven and the violent tooke it by force Mat. 11. 11 12. And such were the children of Mat. 11. 11 12. the middle time in the time of Iohn Baptist But now thirdly the third time from which Christ Thirdly the time from which Christ groaned out his blood and life Iohn 19. 30. groaned out his blood and life upon the Crosse crying out it is finished Iohn 19. 30. namely that both Culpa the sinne it selfe and reatus the guilt and poena the punishment and all by the full exhibiting of the wedding-garment by this infinite meanes of his owne death upon the crosse are so utterly and infinitly abolished and such an everlasting righteousnesse is so fully brought in upon Gods children and his glorious resurrection manifesting this righteousnesse to bee so fully wrought upon us that this time is most glorious of all yea as the Apostle saith Exceeding in glory 2 Cor. 3. 9. 10 11. For now is fulfilled and finished that 2 Cor. 3. 9 10 11. Zechat 13. 1. Prophecy of Zechary saying In that day there shall bee a fountaine opened to wash away sinne and uncleanesse Why were not the sins of Gods people washed away before that day that the Prophet speakes of Yes but whereas they had before vessels as the Brazen Sea and such like to wash in signifying their spirituallwashing then at that day of Christs death the full flowing fountaine of Christs blood should so abundantly wash them cleane from all their sins that they should from all their uncleanesse be made in the sight of God whiter than snow Now is fulfilled and finished that Prophecy of Daniel saying Seventy weekes are determined upon thy people to finish transgressions and to make an end of sins and to make a reconciliation for iniquity and to bring in everlasting righteousnesse Doth the Prophet promise here no more than the people of God had before those seventy weekes what a kinde of prophecy were that yes although all the children of God had as Calvin saith a little sip taste of all these graces by which they were saved yet the full fountaine and flowing streame of them were after those seventy weekes of yeares at the death of Christ poured out upon the holy City of Gods Church in a more excellent manner and in a more abundant measure And this the Prophet Ieremie also testifieth to be proper to the time of Christ saying thus in those daies and Ierem. 50. 1â—â— at that time saith the Lord the iniquity of Israel shall be sought for but there shall be None This None spoken as God speakes in truth is a glorious condition but when shall this be even in those dayes and at that time that Daniel before spake of namely at the death and resurrection of Christ wherein as Calvin speakes The flowing store of Christs riches are disbursed unto us Hence come those mighty voyces of the dispensers of Gods mysteries before set downe full of spirituall Majesty and glory passing the Ministery of Iohn Baptist Namely first of Luther saying And that there is no more sinne in the Church since Christ now reigneth marke here is the third time specified since Christ now reigneth wee daily confesse in the Apostles Creed when we say I believe that there is an holy Church which is indeed nothing else but as if we should say I believe that there is no sin in the Church of God for they which believe in Christ are no sinners but are holy and righteous Lords over sin and death and living forever But faith only sees this c. So likewise doth Calvin magnifie this third time saying Now therefore under the new Testament God doth not so much as remember our sins because there is now made one cleansing for them all once making us perfect for ever Otherwise the Prophet should say in vaine or to no purpose that this should be the benefit and glory of the new Testament that God will not so much as remember our sins any more Ierem. 31. 34. Hence from the glory Ierem. 31. 34. of this third time is that saying of Luther That whosoever have not confidence in this one point that his sins are so perfectly taken away and utterly abolished out of Gods sight now by the blood of Christ that God doth see no sin in us without doubt they are damned viz. so long as they continue to rob this third time of her glory and Christ of this full revealed efficacy of his blood And what should I stand to recite any more of the witnesses of the glory of free justification before set down seeing as one saith of Luthers speeches so I may say of all their testimonies before expressed that they are sayings of high contemplation of Christ and mighty voyces of free justification full of spirituall Majesty describing the glory of this third time which Saint Paul saith doth exceed in glory and wherein as Calvin truely saith the least Minister doth now in his Ministery Calv. Institut lib. â— cap. 94 Sect. 5. excell and passe Iohn Baptist because he could not thus expresse this same incomparable strength and glory which after Iohns time appeared in his resurrection which glory Peter doth generally describe to consist 1 Pet. 1. The glory of the new Testament consists in three things mainely in three things First that the old Prophets did diligently search into this glory but found that the full streame thereof should not bee administred unto them but unto us Secondly that it should consist in the sufferings and most wonderfull actuall death of the very Son of God Thirdly in such glorious effects ensuing the same that the very Angels stand in admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the glories that follow upon those actuall sufferings of the Son of God For now the vaile of the Paedagogie before mentioned is rent into two pieces from the top to the bottome Mat. 27. 51. Now the way to the holy of Math. 27. 51. Heb. 9. 8. holyes before shut up is gloriously opened Heb. 9. 8. Now the Queen comes forth cloathed with the vesture of gold of Ophire being all glorious within Psal 45. 9. 13. Psal 45. 9 13. and enters with joy and gladnesse into the Kings palace verse 15. that is into the Kingdome of heaven here Verse 15. set up on earth by Christ which is
so it is the only meanes sanctified with the bloud of Christ to cause people to abound in all godly and zealous conversation And thus have I somewhat the more largly hunted and taken this little Fox Can. 2. 15. because Cant. 2. 15. it is so nourished not only by the Papists that presse it exceedingly out of the examples of the old Testament against the perfection of Free Iustification maintained by Protestants but also some of us Protestants by lisping the language of Ashadod doe goe about with the same to undermine the very root of the Lords Vine that is Free Iustification by going about to prove as we see here by it that we are not by the wedding-garment of Christs righteousnesse made perfectly holy and righteous from all spot of sin in the sight of God freely full-sufficient of it selfe the more it is rightly knowne to constraine us with all joy to holinesse and righteousnesse not by feare but by love and Evangelicall zeale as strong as fire and death Cant. Cant. 8. 6 7. Tit. 2. 14. 8. 6 7. Tit. 2. 14. CHAP. VIII Containing Answers to three other Reasons Objected THe second reason objected is this we pray daily in the Lords Prayer forgive us our trespasses but he sees those trespasses and sinnes in us which he forgives ergo we are not made perfectly holy and righteous from all spot of sinne in the sight of God freely And againe thus If God have by the wedding-garment made us perfectly holy and righteous from all spot of sin in his sight so that that phrase is true that God sees none in us what need we to pray unto him daily to forgive us our trespasses the Papists a little otherwise in words but all one in effect do bend these objections against our assurance by faith that our sinnes are forgiven saying thus If your faith be an assurance that your sins are forgiven what need you daily to pray to God to forgive you your trespasses for this were needlesse if we were before assured of pardon and salvation Now because this matter of prayer is an exceeding weighty point for what can be more weighty than a right acceptable prayer in the sight of God therefore is this point the more fully to be handled and so much the more because these Objectors would by these objections give an appearance that they never yet made a good prayer to God and no marvell because as it is an easie matter to pray and that sometimes earnestly by the light of nature so it is an hard matter and rare to pray rightly by the light of grace For the very Gentiles by the light of nature understood that God did know and see their sins and also they prayed to God for mercy and forgivenesse of the same and that earnestly Ionah 1. 5. Ionah 1. 5. 14. 14. but they left out in the name of Christ and therefore their earnest prayers were but much babling Mat. Math. 6. 7. Object Answ 6. 7. But we will some say doe pray in the name of Christ To which I answer that yet many doe think when they say for Christ his sake that they doe pray in the name of Christ yea and earnestly also as they are perswaded in their owne minde and yet is their prayer but hypocriticall made rather in the light of nature in them and in the custome and religion of their countrey and in a legall zeale than truly in the name of Christ such are the prayers of the Papists such also are the prayers of the Anabaptists such are the prayers of the Familists such are the prayers of the Brownists and of many other hypocriticall Protestants among us making long prayers of many requests out of the word of God by a good memory yea and very zealously sometimes by the legall zeale all which are perswaded that they pray earnestly in the name of Christ when yet indeed and in truth they are done but in the selfe-deceiving hypocrisie of the legall zeale and so are no good prayers before God But peradventure you will say how then may wee Quest When our prayers be sincere and good before God know that wee have or doe make good prayers to God that are not wrought meerly by the seeming sincerity of the light of nature and in the legall zeale I answer when wee come in the name of Christ Answ consisting in two points rightly which is not in a meere verball but in a reall manner and consisteth in these two essentiall and infallible points First if we have by the unchangeable nature and truth of God revealed in that sentence Cursed is every one that continueth not in all things and by the death of Christ such a true sight above the Gentiles what an infinite horrible thing the least sinne is in the sight of God that we dare not as the Gentiles did and men in the light of nature still doe presse and rush into the presence and sight of God in the least sinne and so give him the true glory of his justice Because as the first Protestant Dispensers of Gods mysteries that rightly make the justifying faith the first entry unto God doe truly say if he be justly condemned of the contempt of his Princes majesty that dares presse into his sight and presence defiled with foule filthy and loathsome dung that is exceeding loathsome in his Princes sight how much more is he to be condemned of filthy hypocrisie in the sight of sin that dares presse and enter into the sight and presence of God foule with the least sin in him and upon him that is a thousand times more filthy and loathsome in the sight of God than the loathsomest dung that can be to the eyes of a Prince and so rob God of the glory of his justice and infinite hatred of the least sinne Secondly that he may not as hereby justly hee might run away with Adam from God and from Gen. 3. 8. prayer he must in his prayers come in some faith hope and comfort of his Baptisme wherein God said unto him in the power of his owne ordinance Arise and be baptized and wash away thy sinnes in calling upon the name of the Lord Iesus Acts 22. 16. for when Acts 22. 16. a Christian feeles himselfe fallen into some sin as the only meanes to raise him up againe must be to returne by faith unto the efficacy of his Baptisme by considering the horriblenesse of the least sinne that he being an infant could not be admitted into the favour of God and fellowship of his Church and children except he were first washed from all his sins and then considers how freely when he was not able in his infancy to send up one groane or sigh unto God for his originall filth not to think a good thought of God yet even then to save him freely Christ opened his side and poured out upon him his heart blood to wash away all his sins past present and to
come and cloathing him with the wedding-garment of his owne righteousnesse did seale the same up unto him to put him out of all doubt thereof by his oath and owne seale of Baptisme and therefore now sighing up to Christ in the sense and feeling of his sins may be much more assured that he will continue his grace so freely begunne unto him we being thus found first of Christ before we sought after him he will preserve us still in that his wedding garment from all sin in his fathers sight continually and for ever for whom he once justifieth he justifieth for ever because as the Apostle saith Heb. 10. 14. Heb. 10. 14. Hee hath with one sacrifice upon the crosse made perfect by justification to the sight of God continually and for ever all them that be sanctified wherewith notably agrees that witnesse of a learned dispenser of Gods mysteries saying That we ought to know that at what time Calv. Instit lib. 4. cap. 15. Sect. 3. soever we be baptized we are at once washed and made cleane for all our life therefore so oft as we fall We must goe back to the remembrance of baptisme and therewith we must arme our minde that it may alway be certaine and assured of the forgivenesse of sins for though when it is once ministred it seemeth to be past yet by following sins it is not abolished for the cleanness of Christ is therin bestowed upon us that alway flourisheth is oppressed with no spots but overwhelmeth and wipeth away all our filthinesse and so preserveth us in perfect righteousnesse to Godward for ever as this I say is the only meanes whereby after our falls we returne unto him his washing us thus in his blood first making us to wash our selves declaratively in teares of love and Evangelicall repentance so is it the only meanes to come rightly unto God in prayer thus we come in the wedding garment thus we come rightly in the name and power of Christs blood that we were baptized in thus our prayer is the prayer of a righteous man that prevaileth much with God thus we come in faith wherein St. Iames bids us not to waver for then we rob the blood of Christ of his glory in us then we obtain nothing of the Lord. Whereby we see that they that will presse by prayer into the presence of God foule in their sin untill they have obtained pardon by prayer doe faile both in the first point of right comming not knowing the horriblenesse of sin revealed in the Word have but a gentilish conceit of the foulness of it so are ready with the Gentiles and Papists to make their prayers to be ex opere operato or in the name of Christ ex Condigno the meanes of the pardon of their sins But they faile much more in the second point both by ignorance of the glory of Gods free pardon given them in their baptisme and also in not comming to pray in the wedding garment of Christs righteousnesse ever preserving presenting them perfectly holy and righteous from all spot of sin in the sight of God freely whereby they not praying in this faith not only obtaine nothing of the Lord but also lye naked to all his judgements because God sees not the sprinkling of the blood of the Lambe that is the 1 Iohn 1. 7. cleannesse wrought by his Sons blood 1 Iohn 1. 7. upon the doore posts that is the very entrance of their prayers confessions for how can it be lesse dangerous to enter after a more peculiar manner as we doe by prayer into the presence of the most holy and most pure God infinitly hating all sin without the wedding garment without which God cannot abide to looke upon us but saith Binde him hand and foot take him away and cast him into utter darknesse where is nothing but weeping gnashing of teeth Mat. 22. 13. But if we come Matth. 22. 13. in the faith of this wedding garment freely abolishing all our sins out of Gods sight then all the three persons of the blessed Trinity doe magnifie the glory of their proper offices with one unanimous consent upon us for we must marke that although our justification be the worke of the whole Godhead yet the three persons have their severall offices therein peculiar and The Trinity have severall offices in justification proper to each person which of us ought to be discerned and rightly distinguished as First the Son comes downe freely to us when else we durst not ascend up by prayer to God and is thereby the Lambe of God that taketh away the sin it selfe Iohn Iohn 1. 29. 1 29. by making us perfectly holy and righteous from all spot of sin in the sight of God freely 1 Iohn 1. 7. And this 1 Iohn 1. 7. must be our first ground of entering by prayer unto God whereupon as the Apostle saith we have holdnesse and entrance with confidence through this faith in him Ephes 3. 12. Ephes 3. 12. Secondly the sin being gone the Father forgives the punishment due to that sin that his Son hath abolished as it is expressely said Psal 32. My sins being Psalme 32. covered and by the imputed righteousnesse of the Messiah to come utterly abolished out of thy sight ver 1. then thou forgavest the punishment of my sin ver 5. Verse 1. Verse 5. and then powreth out all manner of blessings upon us both temporall and eternall not only for our good but principally to dignifie and glorifie the blood and righteousnesse of his owne Son in us and upon us And thirdly the holy Ghost reveales and seales the assurance comfort and expectation of these blessings unto our soules giving us the eyes of understanding and faith to know and see these invisible good things 1 Cor. 2. 9 10 11 12. Ephes 1. 17 18. Object 1 Cor. 2. 9 10 11 12. Ephes 1. 17 18. But hereupon will some peradventure reply and say if our prayers be naught except we come thus to pray cloathed in the wedding garment of Christs righteousnesse which is Gods royall pardon the royalty whereof is such that it preserves us even from our baptisme and presents us ever perfectly holy and righteous Why we aske daily forgivenesse of sinnes from all spot of sin in the sight of Godfreely What need we then to pray daily to God to forgive us our trespasses if we have not one spot in the sight of God before we pray especially as the Papists object if the nature of our faith be such an assurance that it assures us that we are so cleane before we pray Answ for three causes I answer with the Protestant Antagonists against the Papists that in three respects we continue daily to to aske of God forgivenesse of our sins First because the more faith any childe of God hath the more he prayeth for this glorious forgivenesse because the more grace he hath the
axiome in true Religion that bona opera non praecedunt justificandum sed sequuntur Iustificatum that is good works of prayer or any such like doe not goe before a man be justified but they follow after a man is before justified Whereupon Luther agreeing with Austin Captivitate Patylonica Tom 2. pag. 71. b. saith promissio Dei non impletur orando sed solùm credendo Credentes autem oramus quodlibet opus bonum facimus that is the promise of God justifying us is not fulfilled by praying but only believing but when wee beleeve then wee pray and doe any other good work And thus as I said at the first have I handled this point the more fully because it is exceeding weighty THe third Reason objected is this The holy Ghost Third Reason Objected is God and shewes us our sinnes and shall not hee being God and shewing us our sins much more know and see sin in his justified children ergo the children of God are not made by Christs wedding-garment so perfectly holy and righteous that they have not one spot or wrinkle in the sight of God freely To which I answer that the holy Ghost being true Answ God knowes the sins of all men infinitely more perfectly than they themselves doe but in his justified children sees them abolished for although men themselves know something of sinne and of the wages thereof which is death by the light of nature whereby they are left without excuse Rom. 1. 20 31. 2. 14. 15. Rom. 1. 20. 31. 2. 14. 15. Yet none comes to know and see them rightly and effectually except the holy Ghost doe shew them their sins But to shew his children their sins he useth two glasses and puts them into the hands of his Ministers for that purpose the one is the glasse of the Law the other is the glasse of the Gospel Now whilst his children are unconverted the holy A twofold representation of sinne Ghost both knowes their sins and also sees them in them and wills his Ministers to hold out unto such constantly the glasse of the Law that they may see the Leprous faces of their soules in the same wherewith the spirit working open the eyes of their conscience Gen. 3. 7. to see better then by the light of nature that Gen. 3. 7. the foulnesse of sin is so horrible that he must needs curse the creature that hath the least sin in his sight saying Cursed is every one that continueth not in all things that are written in the book of the Law Gal. 3. 10. Gal. 3. 10. and to see the unchangable truth of this definitive sentence that Heaven and Earth may passe away but one jot or tittle of this sentence cannot passe untill it is fulfilled and to see the horriblenesse of Gods curse due to the least sin thus the holy Ghost shewes us our sins whereby they begin to see their Leprosie to bee very foule and their miserie most fearefull for one sinne much more for many sinnes whereby they are so terrified and so effectually humbled that they desire nothing more between heaven and Earth than to be healed of this their deadly Leptosie and hellish poyson of the lest sin this is the holy Ghosts and not the light of natures first shewing us our sinnes Now when this first work is thus wrought then the spirit wils his Ministers to hold forth likewise constantly before their faces the glasse of the Gospel wherein they hear that nothing can heale them of their spirituall Leprosie and wofull miserie but the blood of the Son of God which they apprehending the spirit also doth by imputation cloath them with the wedding-garment of Christs righteousuesse wherewith he abolisheth first out of his own sight all their sinnes and then gives them the eye of faith whereby they also see their sins utterly abolished out of the sight of God the Father Son and holy Ghost one God blessed for ever And yet they seeing with this eye of faith no lesse image and Idea in this glasse than the gaping wounds and goared bloody side of the Son of God hanging upon the Crosse and streaming out his blood and life to wash away and abolish all their sins as they see them thus utterly abolished so the spirit shewes them hereby the horriblenesse of their abolished sin more in the blood of Christ than before when they saw them not abolished in the glasse of the Law as if a father his sonne having committed some A smile act of theft should not be content to chide beat and all to rate him saying he should be hanged and were worthy to be hanged but also lead him out strictnesse of justice so requiring and shew him a man hanging as his pledge and surety and dying for him upon the Gallowes this sight must needs pierce his affections and although it shew him his foule fault abolished yet hee sees therein the vilenesse of it more than before so although the spirit of God doe shew us in the death of Christ our sinnes abolished out of his sight yet hee maketh us thereby both to discerne in our selves and with S. Paul in the seventh to the Romans to bewaile in our feeling for the exercise of our faith those sins which before wee counted but small or no sins and to see the exceeding vilenesse of them farre more by viewing them in the blood of Christ by which they are abolished out of Gods sight than if they were still abiding in the sight of God and although the sight sense and feeling of these sins be by a greater light in the Law never so strong in their own selves as sometimes it is stronger than it should be being reâ—dy to cast the children of God down into despaire Yet as before whilst they were under the Law the spirit did by the glasse of the Law simply shew them their sins with the curse and wrath of God due to the same so now being under the Gospel and under grace he doth not simply shew them their sins as before but it is the true office and true work of the spirit to shew them their sins abolished out of Gods sight that is as hee himselfe doth see them cloathed with the wedding-garment abolishing their sin and making them perfectly holy and righteous from all spot of sin in the sight of God and in his own sight freely and thereby enters into them himselfe as fit Temples for himselfe to dwell in and also knits them as meet and fit members into the body of Christ so doth he open their eyes of faith to see contrary to their Reason and to their strong contrary sense and feeling that Testimonie of Christ to be true and verified in in them viz. Thou art faire my Love behold thou art all faire and there is no spot in thee Cant. 4. 1. 7. And that Cant. 4. 1. 7. this is the testimonie of the holy spirit unto the children of God under
impossible for saith he how can wee that are dead to to sinne live yet therein That is if a man be by Justification as perfectly freed from all sinne in the sight of God as hee is freed from the traffick and businesse of this life that is dead which must needs bee if we be made perfectly holy and righteous from all spot of sinne in the sight of God freely how can such an one practise and live in sinne nay he cannot chuse but shew and declare the same by holy and righteous living to the sight of men and mortifie them to himselfe and to his own feeling as hee is by Justification dead to them in the â—ight of God And this Luther testifies very aptly saying thus Delectio bonaque tua opera delent peccatum tuum sed coram te ut tu quoque deleta sentias quae nimirum fides delet coram Deo id quod non sentis that is thy love and good works do put out and abolish thy sinnes but before thy selfe that thou mayst also feele them to be abolished which yet thy Justification only puts out before God but this being above thy sense and feeling thou dost not feele But the manner hereof the holy Ghost himselfe doth cleerly illustrate An apt similitude of a Lantern unto us by an apt similitude of a Lantern for as the Lanterne is both darke in it selfe and doth cast forth no light to abolish the darknesse round about it untill the candle be in it but when the candle is put into it then the darknesse of it is abolished and it also casteth forth light to the abolishing of the darknesse round about it and yet it is not the Lantern that puts out the darknesse properly but only the candle in the Lantern and the Lantern doth only declare by casting out beames of light the candle that properly puts out the darknesse Just so it is in the case of our Justification the children of God before and untill they bee justified are like dark Lanterns both dark in themselves and casting forth no beames by sanctification of any light to enlighten others but when the spirit of God by the hand of his Ministers hath set into their soules by the socket of faith the candle of Free Iustification then doe they cast forth the beames of Sanctification and holy walking to the abolishing of the darknesse of sinne in themselves and round about them to the enlightening of others and yet their Sanctification doth not put out the darknesse of their sins properly but doth only shew and declare the candle of Free Iustification to be in them that properly before God puts out and abolisheth all the darknesse of their sinnes by making them perfectly holy and righteous from all spot of sinne in the sight of God freely And for the confirmation of this as in the mouth Three places places of Scripture for confirmation of two or three witnesses every word doth stand so three places of Scripture may be sufficient The first is of our Saviour Christ Mat. 5. 16. saying 1 Mâ—th 5. 16. Let your light namely of Justification which only was that that enlightened the blinde Pharisee Nicodemus Iohn 3. 14 15. so shine before men namely by Sanctification that they may see the beames of your good works and so glorifie you Father which is in heaven The second place of Scripture teaching this more 2 Ephes 5. 8. plainly is Ephes 5. 8. where the Apostle saith thus You were once darknesse there is the dark lanterne without the candle in it but now are light in the Lord mark how he saith not light in themselves but light in the Lord there is the lanterne made light with the candle of Justification set into it walk as the children of light there is Sanctification as the beames shewing and declaring that the candle of Justification is in us that only makes us light in the Lord. The third place of Scripture teaching this yet more 3 Phil. 2. 15 16 17. fully and largely is Philip. 2. 15 16 17. where the Apostle saith Be yee blamelesse and pure as the Sonnes of God without rebuke in the midst of a naughty and crooked generation but how may we doe all this thus powerfully mortifying in our selves the corrupt conversation reigning in the world by shining by Sanctification as lights and lanterns in this dark world But by what meanes may we be made such shining lanternes By holding out saith he as a lanterne doth a candle the word of life that is Free Justification by which only we live Rom. 1. 17. and therefore is Rom. 1. 17. Rom. 5. 18. expresly called the Iustification of life Rom. 5. 18. the holding out of which candle of Justification is to shew and declare in the mortifying of our sinnes by Sanctification that this candle is in us that properly abolisheth our sins and makes us originally and properly blamelesse and pure as the Sonnes of God without rebuke first in the sight of God freely Colos 1. 22. Colos 1. 22. and then makes us declaratively blamelesse and pure as the Sons of God to the eyes of men unto which similitude he subjoynes the very essence of a Minister of the Gospel and the essentiall mark by which he is to bee discerned saying that if they did shew by shining like bright lanterns and declare that the candle of Justification is thus in them that only gives to Christ such great glory and to men assuredly eternall life and if they did constantly hold out this candle of the word of life for which he counted his owne holy walking of Sanctification as nothing and dung Philip. 3. 8 9. then although he were slaine upon the Phil. 3. 8 9. Altar and service of working this faith in them yet he would be glad and rejoyce with them all And this doctrine that we doe not purifie mortifie and clense our sinnes out of Gods sight but only declare that Christs blood hath truly originally and properly abolished them out of Gods sight freely the doctrine of Doctrine of our Church our Church also taught by the first restorers of the Gospel in this land doth cleerly witnesse and testifie saying good living and good works of fasting liberall almes and such mortifications of our corrupt natures doe not purifie and clense away the spots of our iniquities out of the sight of God for that were indeed to deface Christ and to defraud him of his glory But by cheerfull doing them in thankfulnesse of heart they declare openly and manifestly unto the fight of men that Christ hath washed away all our sinnes and that his blood hath purified us in the sight of God and clensed us of all the spots of our iniquities freely whereby we shew evidently that we are not hypocrites only making by a legall zeale a faire shew of good fruites like choke-pears but are in truth the Sons of God and elect of him unto salvation for it is
hold contraries when in truth they do Two reasons of seeming contrarietie in mens writings and sermons not whereof there are two principall reasons first when by the reader the circumstances of the speaker or writer and of things spoken and written as of persons times and places and such like are not understood and marked and secondly because the Writers themselves consisting of two men of the old man and of the new man and both these men in them being ruled and guided by a twofold light the light of nature and the light of grace First wee must mark that the old man in them is ruled with the light of nature described Rom. 2. 14 15 16. Rom. 2. 14. 15. 16. Namely that the Gentiles which have not the Law doe by nature the works and things contained in the Law because they have the effect of the Law written in their hearts their thoughts and consciences accusing them with feare of procuring punishment when they doe evill but excusing them with hope of speeding well for the same when they doe well But on the other side the new man is ruled by the light of grace which is when a Christian seeing by the eye of faith that all his sinnes are washed away and abolished from before God only by the blood of Christ and he made perfectly holy and righteous in the sight of God freely doth by the power of sanctification flowing from the same abstaine from all sinne not for feare of punishment which is slavish and doth all good duties zealously not to procure reward for the same which is hyreling-like but because hee sees that all is too little that he doth and that hee cannot bee thankfull enough doe what hee can in glorifying God for his already blessed estate only by Free Justification Gal. 3. 8 9. And although the Gal. 3 8. 9. more that any child of God is endued with this light of Grace the more Spiritually and Divinely he both speaks and writes yet so strong like Goliah are the remnants of the old man in the best children of God The old man is strong iâ— the best and so busie is the foresaid light of nature in the best Writers excepting only the writings of the Prophets and Apostles that this old man will bee foysting in somewhat of the light of nature with the light of Grace and thereby except the Writer be exceeding wary corrupting the one with the other to the quite marring of both Which as it should teach Preachers and all others that which is too lamentably neglected now adaies how wary they should be to speak but much more to put penne to paper to write any thing in the Church especially in matters of Divinity and salvatition lest they give advantage to the Adversarie and forget that saying of Ierom Grande inquit periculum In Gal. 1. 10. Parcus ibid. in Ecclefia loqui ne forte interpretatione perversa de Evangelio Christi hominis fat Evangelium aut quod pejus est Diabolâ— That is it is saith he a great danger to speak in the Church lest peradventure by a wrong and preposterous interpretation it bee made of the Gospel of Christ the gospel of man or that which is worse the gospel of the Devill so also it must teach such as are readers of other mens books and writings especially Preachers and young Students in Divinitie to take heed that even in the best Writers A necessary caution in reading of Authors they doe not take all things hand over head but first to ground themselves in the perfect distinction between the Law and the Gospel faith and works as it is notably described upon Patricks-Places in the book of Acts and Monuments of Martyrs that so faith as Paul saith Gal. 3. 12. may not bee of works Gal. 3. 12. nor works made grace lest grace be no more grace Rom. 11. 6. And thereby to keep Free Iustification pure Rom. 11. 6. and in her true glory without any mixture as the alone soule-saving grace and only soule-saving glory of Christ that so where they finde in faithfull Writers the excellencie of Christs benefits by their light of grace worthily extolled and magnified that same they may embrace as evidences of the light of grace reigning in them but where some thing of the light of nature extolling and dignifying works so darkning grace and the glory of Christs free benefits drops from their pennes before they are aware yet to make a charitable exposition of the same ever trying all things and keeping only that which is good but ever preferring those things most that make most for the glorifying of Christ in the excellency of those benefits of the Gospel which he worketh upon us alone by himselfe without our working with him And ever in love and thankfulnesse accepting the Writers willing endeavours and covering by love such infirmities as by the remnants of the old man in them have as I said dropped from their pennes by the over-flowing of the light of nature in them before they were aware And to this end let us ever in reading remember that reproofe that Luther justly Luther A commoâ— error in reading the ground thereof gives of some saying thus So it happens unto imprudent and ill-disposed readers that those things that are of infirmitie in the Fathers and other holy Writers they make all to be of high authority Which is the fault not of the Authours but of the Readers who snatch up out of the Fathers that which they spake of infirmitie and hold them so fast that they doe oppose them also against that which in another place the same Fathers have spoken by the light and power of the Spirit and doe so urge and presse them that the better must give place to the worse whereby it comes to passe that they attribute authority to the worser sayings because they agree more to the sense of their flesh and reason and take away authority from the better sayings because they agree not to their sense and reason Therefore if we will not erre in reading good Authors wee must follow that notable rule that Luther gives in the same case saying This only I say of those holy Who magnifie fâ—ee grace are chiefly to bee followed men that when they vary among themselves thâ—se are rather to bee followed which have spoken the best things for free grace without works leaving them which by the infirmitie of the flesh have spoken rather after the flesh and reason than after the Spirit So likewise those Writeâ—s that vary from themselves are in that part to be chosen and holden fast unto where they speak after the Spirit but to be relinquished where they savour of the flesh and naturall light of reason This is the duty of a Christian Reader and of the cleane beast that hath â—loven boofes and cheweth the Cud. But now setting aside judgement wee devoure all confusedly whatsoever a good man saith or
made cleane Acts 10. 15. let no man count unclean Act. 10. But guiltie-making sinne only causing condemnation being thus perfectly taken away and utterly abolished who shall condemn them Why not Why Because it is Christ who is dead for them that is Christ hath undergone by death all condemnation both temporall and eternall that they should have borne and by washing them in his blood hath made them in the sight of God from all their sinnes whiter than snow Nay rather Christ is risen againe namely to justifie them that is to make them perfectly holy and righteous in the sight of God freely Who is also at the right hand of God and maketh intercession for them That is there stablishing an everlasting reconcilement unto them For if the blood of Bulls and of Goats and the Ashes of an Heifer sprinkling them that were unclean made them clean concerning the flesh and made them clean from all their sinnes before the Lord Heb. 9. 13. Levit. 16. 30. How Heb. â— 13. much more shall the blood of Christ which through the eternall spirit offered himselfe without fault to God by making us cleane and from all sinne whiteâ— than snow purge our consciences from dead works to serve the living God Heb. 9. 14. Whereupon Chysostome Heb â— 14. Câ—rysostome in Rom 3. 25. tryumpheth well saying If the slaying of beasts did wash away sinnes much more this blood if the Type and Figure had such force much more shall the truth it selse performe the same thus is the Prophecie of Daniel now powerfully and compleatly fulfilled That transgressions are finished perfect reconciliation for iniquity is made and sinnes are made an end of and everlasting righteousnesse is brought in Whereupon the faithfull Dispensers of Gods mysteries doe excommunicate justly saying Anathema ergo sit qui dixerit Christum non omnia fidelium peccata delevisse that is Cursed therefore is the man who shal say that Christ hath not utterly abolished all the sins of the faithfull Whereby the children of God have no more conscience for sin Heb. 10. 2. Heb. 10. 2. Seeing God himself testifieth saying Their sinnes and iniquities will I remember no more Heb. 10. 17. Heb. 10. 17. Now where there is such a perfect remission of these There needs no more offering or suffering for sinne verse 18. Because with one offering hath Christ made perfect vers 18. continually and forever all them that are sanctified or made holy Heb. 10. 14. And thus much of the first Heb. 10. 14. part of Free Iustification serving for the perfect and infinite abolishing of all our sinnes from before God by the blood and righteousnesse of Christ seene and apprehended and enjoyed only by faith Now it remaines that wee proceed to the second part of Free Iustification as followeth CHAP. X. Of the second part of Free Iustification making the true Beleever compleatly sufficiently and perfectly holy and righteous in the sight of God freely COncerning which second part of Free Iustification how necessarily unseperable it is from the former part although the learned Writers give many reasons thereof unto whom for larger considerarion I referre the Reader as namely to Doctor Willet in his Hexapla upon Dan. 9. 24. and to Polanus his Partitions in the common place of Justification and to Master Downam in the first part of his The second part of Iustification is inseperable from the former part for foure Reasons Christian Warfare in the Treatise of Justification and to such others yet for brevities sake I will specifie only foure principall and maine reasons why this second part of Free Iustification is of necessity unseperable from the former part as First for the propertie of Contraries because as it is the nature of all contraries mutually to expell one another so that two flat contraries cannot possibly intenso gradu dwell together at one time in the same subject especially in privative contraries so it is principally true concerning sinne and of making the child of God perfectly righteous in the sight of God As to instance in privative contraries If the Sun break into a dark house and abolish all the darknesse in that house the house is made of necessitie all light and if the house be made all light there is no place for any darknesse but all the darknesse is abolished so likewise is it in the case of our Justification If God by the power of his imputation so cloath us with his Sonnes righteousnesse that it makes us in his sight perfectly holy and righteous then all our sinnes must needs be abolished out of his sight if it put away all our iniquitie like a mist as the Prophet Esay saith 44. 22. abolish all our sinnes like darknesse out of Gods sight then it leaves us of necessitie only and perfectly righteous in the sight of God Which S. Paul plainly testifies opposing these two contraries one against another and shewing how perfectly they expell one another and cannot both stand together in the same subject saying thus Yee were once darknesse there is one contrarie expelled that is the sinfull state of nature abolished and quite done away from before God signified by the word once or in times past But now are light in the Lord There is the other contrarie remaining and raigning in them that is Free Justification making them by an emphaticall figurative speech put in the Abstract for the Concrete even light it self that is perfectly holy righteous in the sight of God not by their doings and holy walking but in the Lord. Thirdly walk saith he as the children of light there is sanctification unseperably following and shewing that we that before our Justification were darknesse that is meere lumps of sin and nothing else but sin inthe sight of God are now by Justification changed and removed out of that condition and are made the clean contrary even light in the Lord that is nothing else but righteousnesse in the sight of God Thus saith Luther They that are called by Christ are translated out of sinne into righteousnesse out of sorrow into joy and glad tidings of the Gospel out of Gods wrath into his favour out of death into lise Because saith he again In the place of sinne succeedeth righteousnesse in the place of wrath reconciliation in the place of death life and in the place of damnation salvation Thus doe Contraries not dwel together in one and the same Subject but sinne being abolished by Christs righteousnesse this wedding garment makes us and leaves us only and perfectly righteous in the sight of God which the Doctrine of our Church taught by the first Restorers of the Gospel in this Land doth plainly thus expresse saying That by virtue of Christs blood shed upon the Crosse we are not only cleane purged from our sins but also made righteous again in Gods sight The second reason why it is necessarie that not only our sins bee abolished out of Gods sight but
am he that putteth away and abolisheth thine iniquities and will remember thy sinnes no more Esay 43. 25. Ierem. 31. 34. Aâ—d not only so But Esay 43. 25. Ierem. 31. 34. also I cloathed thee with broydred work I girded thee about with fine linnen and covered thee with silk I decked thee also with ornaments and I put bracelets upon thy hands and a chaine on thy neck thus wast thou decked with gold and silver and thus wast thou perfect through my beauty which I put upon thee All which as a learned Writer treating of Free Justification truly saith signifieth that God purgeth us with the blood of Christ from all sin and adorneth us with the rich robe of his own righteousnesse and thus hee and none but hee by himselfe alone makes us in his own sight perfectly holy and righteous freely Yea how absolutely God resumes this work wholy and only into his own hand is notably expressed Why God only worketh righteousness by the Apostle with Gods intent and reason why hee so reserves this work only in his own hand saying That hee may shew declare or manifest at this time what his righteousness namely wherewith hee justifieth us farre passing the righteousnesse of men or Angels That he might be just that is declared to bee just in that none can please him but such as are righteous in his sight with such a perfect holinesse and righteousnesse and that he only may be a maker of him righteous that beleeveth in Iesus Rom. 3. 26. and hence Rom. 3. 26. it is that this righteousnesse wherewith we are made so perfectly holy and righteous in Gods sight is so often by S. Paul called the righteousnesse of God both because â—od alone worketh it uâ—on us and because it alone makes us approvedly righteous in the sight of God as where S. Paul saith Rom. 3. 21. 22. But now is Rom. 32. 22. the righteousness of God made manifest without the Law having witness of the Law and of the Prophets to wit the righteousness of God by the faith of Iesus Christ unto all and upon all that do beleeve Upon which place the true Orthodox exposition of Chrisostome is worthy the marking who faith thus Paul expresseth two great matters in this place both that thou art made righteous and that also without the Law thou attainest these good things moreover he said not simply righteousness but the righteousness of God declaring the gift to be the greater for the dignity of the giver and the promise easily to be effected and done Another reason why God reserves this work in his own hand to be wrought only by himself is because it is too great and too glorious a work for any meere creature to doe it or to have any hand in it for what work can bee more excellent than to make a creature righteous in the sight of God seeing also it is the cause of removing all evill and the procuring of all good unto the creature and this is testified by Augustine saying Quid magnificentius quà m justificare impium hoc est ex impio justum facere that is what is more magnificent than to justifie a wicked man that is of a wicked man to make him just and righteous And therefore the conclusion of Zanchius upon this point is most true saying Solus etiam est qui potest c. that is It is only God alone that of a man conceived of uncleane seed can make him cleane Iob 14. 4. especially say I Iob 14. 4. in this case of making him above sense and feeling perfectly righteous in the fight of God freely The second efficient cause of our Justification together The second efficient Cause of our â—ustification with the meritorious meanes more immediatly working and effecting the same is Christ as he is the Mediator both God and man who as it is Revel 1. 5. washing us from our sinnes in his owne blood and Revel 1. 5. procuring unto us thereby a perfect righteousnesse cried out upon the Crosse It is finished that is the prophecie of Daniel prophecying that seventy weeks of yeers should be fulfilled before iniquity should be sealed up and finished and sin made an end of and abolished and everlasting righteousnesse brought in is now accomplished and finished but how By the slaying saith Daniel of the Messiah so that it is Christ and the blood of Christ that hath by himselfe purged us from our sins and made us righteous freely Heb. 1. 3. and therefore saith the Apostle Heb. 1. 3. we are justified freely by his grace but how through the Redemption that is in Christ Iesus Rom. 3. 24. his Rom. 3. 24. blood alone justifieth us and therefore very aptly speaketh Augustine saying there have been are and shall be many just men just us autem justificans nemo nisi Christus that is but both just and also justifying and making others righteous there is none but Christ Vpon the truth whereof ariseth that unlike likenesse between Adam and Christ which the Apostle speaks of Rom. 5. wherein none must participate Rom. 5. nor be any Agent or doer with Christ namely that as by the disobedience of one man Adam many were made perfect sinners before they have done or thought any evill work as namely Infants which are perfect sinners before they begin to speak or think any evill all their evill actions afterwards but shewing how evill one man Adam hath made them so by the obedience of one man Christ are many made perfectly righteous before they speak or think any good work all their good works of Sanctification done afterwards but shewing how perfectly good Christ hath made them to Godward freely Whereupon the exposition of Chrysostome upon that place is very proper saying Chrysostomes Exposition thus As Adam unto all that came of him although they had not eaten of the tree became the author of sinne and death So Christ unto all that are of him although they have not lived righteously became a procurer of righteousnesse and life even that righteousnesse which by his Crosse he freely gives unto us all hence he is called Iehovah our righteousnesse that is the only cause making us righteous and also Melâ—hisedec The second maine point to bee considered and Secondly the Formall cause marked in our perfect Justification is the Formall Cause or the very forme it selfe making us perfectly holy and righteous in the sight of God wherein two things are to be marked first what it is secondly the excellency 1 What it is 2 The excellency of it of it for the first namely what this formall cause forming us perfectly righteous is we must observe that it is the perfect obedience both active and passive of the Mediator Christ which being made under the law he performed in fulfilling the whole law for us perfectly whereof Christ spake when â—e said unto Iohn the Baptist Let it be so now for thus it
and sinne in the same is the spirituall darknesse as it is every where called in the Word of God that blindeth and darkens this house of mens soules as the Prophet saith Esay 60. 2. Behold Esay 60. 2. darknesse shall cover the earth and grosse darknesse the people And againe If we say that we have fellowship with God and walke in darknesse we lye 1 Iohn 1. 6. And againe Hee that is in darknesse walketh in darknesse and knowes not whither he goeth because the darknesse hath blinded his eyes 1 Iohn 2. 11. 1 Iohâ— 11. 2 Secondly Christ Jesus is like the Sun that shines in the Firmament having all true and full light and righteousnesse inherently and actively in himselfe only and for this cause is expresly called by the Prophet Sol justitiae the Sunne of righteousnesse Mal. 4. 2. Mal. c. 4. 2. saying But unto those that feare my name shall the Sunne of righteousness arise with health in his wings Thirdly his righteousnesse by the power of Gods imputation conveighed to be in us and upon us so effectually cloathing us both within and without is â—â—e the beames of this Sun of righteousnesse beating in upon us and thereby without our mortifying of our selves or any other working or labour of outs utterly abolishing all our sinnes from before God and making us perfectly holy and righteous in the sight of God freely as the Sun-beames doe utterly abolish the darknesse out of a dark house and make the house all light freely as Christ testifieth by the Prophet Esay 44. 22. Esay 44. 22. saying I and not you with your labour of mortification even I will put away your sinnes as darknesse and abolish your transgressions like a mist and as the walls of the house cannot of their own nature being corpora opaca but cast forth all day long a shadowish darknesse that would obscure and make the house all dark and yet the Sun-beames doe continually all day long swallow up and abolish that darknesse and make the house light freely all day long So our natures corrupted with sinne although they can doe nothing else continually but cast forth to our sense and feeling the shadowish darknesse of innumerable sinnes both in thought word and deed all day long yet this Sun of righteousnesse by the full revealing and exhibiting of free Justification being risen upon us doth shine upon us with that continuall day spoken of Rev. 21. 25. Revel 21. 25. And thus Christs righteousness by the power of Gods impuration cloathing us both within and without doth although mystically above our sense and feeling yet spiritually and truly continually abolish all our sins from before â—od freely and doth make us perfectly holy and righteous in the sight of God freely all day long and continually for which cause S. Iohn speaking of the power and operation of Christs blood freely justifying us speaketh in the present time saying The blood of Iesus Christ the Sonne of God doth make us clean from all sinne Where although this work is so perfectly done and wrought at one instant upon the faithfull that he might have spoken in the preterperfect time as the doctrine first Reforming our Church from Popery often times in divers Sermons speaketh to the glory of Christ blood saying The blood of Christ the Sonne of God hath made us clean from all sinne and as Saint Iohn himselfe speaketh Revel 1. 5. saying Revel 1. 5. Christ the faithfull witnesse hath washed us from our sinnes in his own blood yet to shew that this work is so perfectly done that it is ever in present action continually making and keeping us thus perfectly clean in the sight â—od therefore he useth the act of the present time saying that it doth make us cleane from all sinne as the Sun-beames beating into a dark house at six of the clock in the morning have at that instant abolished the darknesse that was there before and have made the house all light and yet it doth make it and doth keep it light all day long so wee being by the power of Gods imputation cloathed with Christs righteousnesse it not only hath made us perfectly cleane from all sinne in the sight of God but also doth make us and doth keep us clean all day long And this is testified by the faithfull Expositors upon that place saying Verbum praesentis temporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth make us clean continuum actum significat that is the Verb of the present time signifieth a continuall action but wherefore because although ever and anon we doe by new sinnes as much as lyes in us even cut off our selves from the love and favour of God yet this continuall and perfect imputation doth continually abolish all our sins and ever and continually retaine and keep us in perfect righteousnesse and fellowship with God which is more plainely testified by the Author to the Hebrewes saying With one sacrifice he hath made perfect for ever or continually them that are sanctified Fourthly and lastly faith beleeving that this wedding-garment of Christs righteousnesse doth make us thus perfectly holy and righteous in the sight of God freely is like the windowes and doores of the house letting in this light into the soule whereupon it is said Act. 14. 27. That God had opened the doore of Acts 14. 27. Faith unto the Gentiles because although the Gospel doe shine by preaching never so brightly unto men yet if this door of Faith bee not opened but remaines fast shut up they still abide in the grosse darknesse of their sins but if the door and windowes of faith be opened then the beames of Christs righteousnesse beating in doe abolish all the darknesse of their sinnes from before God and make them all light which sheweth also that it is not faith that justifieth us actively of it selfe as it is a virtue as the Papists hold but passively as it lets in the imputation of Christs righteousnesse into the soule for if the door of the house be wide open and yet there be no Sun as being not yet risen to shine in the Firmament that may cast in her beames into the same the house abideth still dark though the doores and windowes be open never so wide but if the Sun shine and cast her beames upon the house and then the doore and windowes thereof be open then doe those doores and windowes by passive receiving in the light make the house all light even so doth faith by receiving the imputation of Christs righteousnesse make a man all light in the Lord and yet not inherently to his sense and feeling and actively for then his sanctification should be perfect which is not so in this life but in that he is made all light that is perfectly righteous by the imputation of Christs righteousnesse â—â— is all light indeed both without and within but yet mystically light that is above sight sense and feeling and altogether objectively and passively light in
righteous in Gods sight whereupon those large promises made in the Psalms unto the Iust and righteous must needs be understood of the first way by which they are objectively and passively with Christs righteousnesse imputed though mystically yet truly made perfectly righteous just and Saints in the sight of God freely therefore it is well and truly noted by Calvin saying to this effect I grant that the Saints are called righteous declaratively of their inherent holinesse of life yet for as much as by all their endevour they doe not fulfill righteousnesse it selfe it is meet that this inherent righteousnesse such as it is doe give place to the Being made righteous by faith from whence it hath that which it is But yet Luthers observation out of Paul strikes this naile more fully to the head saying That Paul calleth them only righteous which are justified through the promise or through faith in the promise without the Law And no marvell that Paul calls them that are justified only righteous seeing God himselfe having freely justified Abraham made him thereby so truly God calleth Abraham Iustice and righteousnesse righteous in his own sight that God was not content to call him by his justification righteous but even justice and righteousnesse it selfe saying Esay Esay 41. 2. 41. 2. Who raised up Iustice or Righteousnesse from the East and called him to his foot Now seeing it is most true that Luther collecteth That if the Father of the Jewish Nation was made so truly righteous in the sight of God without the Law and before the Law that God called him Justice and Righteousnesse it selfe in his sight so that we his children may much more assure our selves now under the time of the Gospel that wee are made as righteous as he was by the same meanes What greater joy fuller assurance can we have than that we are not imaginarily counted and titularly called righteous but are though mystically yet in truth and in very deed formed and made perfectly righteous in the sight of God freely seeing with the first and with the last I am the same saith the Lord Esay 41. 4. Whereby wee Esay 41 4. may see how true that testimony of Master Downham and of other our English Divines is effectually beating down that Popish slander That Protestants hold in Free Iustification only a false-reputing and imaginary counting righteous in the sight of God saying expresly of Free Justification in divers places after this manner Neither are we imaginarily righteous but God makes us perfectly righteous indeed by washing away our sinnes with the precious blood of Christ and by appropriating and applying unto us his sonnes righteousnesse by virtue of his spirit principally and a lively faith instrumentally and so being made really and in truth partakers of Christs righteousness God reputes us not imaginarily but as we are mark as we are and that in truth perfectly just and righteous The selfe same thing doth Zanchius in his Treatise of Iustification upon Ephes 2. 5. Zanchius abundantly testifie in his Treatise of Justification upon Eph. 2. 5. saying likewise expresly in divers places That we are not only reputed and counted but also verè sumus truly are perfectly righteous before God and that also because God by clothing us with his Sonnes righteousnesse doth reipsa in very deed make us so For saith he God forbid that when the Apostle saith God doth justifie the ungodly we should so understand it as that he which is simply wicked and ungodly him God should absolve as godly and should pâ—onounce him to bee righteous which is in very deed unjust seeing the Scripture saith that God doth hate the wicked and his wickednesse And for as much as God is the highest wisdome truth and justice but all men by their own nature are unjust and no man can make himselfe just and righteous but only God Therefore it followes saith he that God doth absolve no man and pronounce him just and righteous but him quem prius fecerit justum that is whom first hee hath made righteous by his grace then hee shewes how God doth make a man righteous by his grace saying thus But as the righteousnesse is twofold as we shewed before by which wee are justified that is saith he by which fimus justi we are made righteous so God bifariam facit homines Two manner of wayes made righteous justos that is doth two manner of wayes make men righteous First when not imputing their sinnes unto them he forgives all their iniquities because they are extinct and clean put out by the blood of Christ and on the contrary by clothing them with his Sons righteousnesse doth make them righteous as the Apostle testifies saying By the obedience of one man namely imputed are many made righteous Seeing then this is a true and perfect righteousnesse who saith he may say that they are not of unjust verè justos esse factos truly made just and righteous which have in Christ gotten and attained this righteousnesse Secondly God sanctifieth them by inherent righteousnesse Seeing then saith he God doth with both these righteousnesse nos justos reipsa efficere that is make us in very deed righteous with the first righteous before himselfe with the other righteous before men It can by no meanes be said when God doth justifie his Elect that hee doth absolve men that are simply wicked and unjust and pronounce them just and righteous because this were directly repugnant both to his high justice and truth sed justos à se factos absolvit God absolveth only the just that is first he makes them just and righteous and then absolves them Again he saith thus Although God doth make them righteous with both these righteousnesse yet he doth not absolve and pronounce them righteous for their inherent righteousnesse because it is unperfect but only because he hath made them perfectly righteous before himselfe with his Sons righteousnesse imputed standing complete before God only by that Last of all concerning this point he shewes how a man may know in his owne heart and how hee himself and others may discern that he is justified absolved before God from all fault and blame and freed from all sinne guilt and punishment and pronounced just before God and an heire of his heavenly kingdome and so as I said before is made a true Christian freely Zanch. in loco communi de Iustif in Ephe. 2. 5. before God namely when he assenteth to this maine proposition of the Gospel and assumes the assurance of it to himselfe in his own heart to wit That The maine proposition of the Gospel whosoever beleeves in the Son of God Christ Jesus that by his obedience tam justus factus sit coram Deo he is made as righteous before God quam per inobedientiam Adae injustus factus fuerat as he was by the disobedience of Adam made unrighteous for as much as the obedience of Christ
his garments we are acceptable to our good God why because wee have more than an Angelicall righteousnesse in us Neither is this perfect righteousnesse idlely in us but makes us as perfectly righteous in the sight of God freely as it Calvin upon Iob 15. 15 6. is righteous in it selfe As Calvin in the beginning of his next Sermon upon the same place of Iob plainely testifieth saying Herein we have to consider Gods great goodnesse towards us in cloathing us with a righteousnesse that surmounteth the righteousnesse of the Angels we are as wretched and miserable sinners as can be viz. in our sense and feeling and yet notwitâ— standing God makes us mark how he saith not makes Christ only for us but makes us righteous after a more excellent and pretious manner than the very Angels are in respect of their own nature onely For saith he Christs righteousnesse is given unto us which farre surmounteth the righteousnesse of the Angels If this perfect righteousnesse be Our righteousnesse farre execeding the righteousnesse of the Angels by the power of Gods imputation not only in us but also doe make us thus perfectly righteous in the sight of God is it any marvell that we are so holy that we are unblameable and without fault in the sight of God The same in a manner Chrysostome also testifieth Chrysâ—stome upon Rom. 9. 30. 31. upon those words That the Gentiles that followed not righteousnesse have attained unto righteousnesse But Israel which followed the law of righteousnesse could not attaine the law of righteousnesse Rom. 9. 30 31. saying thus Tu siquidem O Iudaee c. For thou O Jew saith the Apostle hast not found that righteousnesse which is of the law for having transgressed the law thou art made subject to the Curse by another way namely by faith have found a greater righteousnesse mark a greater righteousnesse than this of the Law For here saith he three things are effected first that the Gentiles have found and attained righteousnesse secondly that they have attained it not following after it that is bestowing no paines or labour about it And thirdly they have found a greater than that which is by the Law whereupon in the next Chapter upon these words Christ is the end or perfection of the Law for righteousnesse to every one that beleeveth the same Chrysostome concludeth thus There is Chrysostome in Rom. 10. no cause therefore why thou shouldst fear as a transgressor of the Law if so be that thou beleevest in Christ why Because thou hast fufilled this Law and hast now received a far greater righteousnesse Because it is most true that Master Downham avoucheth in his Treatise of Justification Master Downham in his Treaâ—ise of Iustification That we are made partakers of a more excellent righteousnesse than we lost in Adam required againe in the Law even the righteousness of God as the Apostle saith Rom. 3. 22. which consisteth not only in the absence saith Rom. 3. 22. he of evill and sinne but also in the presence of all actuall perfect and everlasting holinesse and righteousnesse in which we being made thus perfectly righteous in the sight of God must needs bee without all blame and without all fault in his sight freely The second reason flowing from the effect of our 2 The second reason of our happy eâ—taâ—e justification convincing why we are made so holy that we are unblameable and without fault in Gods sight is because this â—imputing and mysticall cloathing of us with Christs righteousnesse doth not only make our persons both bodies and soules perfectly holy and righteous in the sight of God but also all our works vocations affaires and businesses that we take in hand are made perfectly holy and righteous from all spot of sin in the sight of God freely so that First all our naturall actions as our eating and 1 The naturall civill and religious works of bâ—leevers are made perfect in the fight of God drinking and the marriage bed and such like are honorable being made perfectly holy and righteous in the sight of God Secondly our civil actions as honest buying and selling and other works of our civill vocations are made perfectly holy and righteous in the sight of God And Thirdly our religious works as our prayers and almes hearing the Word reading receiving of the Sacraments and other works of our Christian vocations even all the works of our hande are made perfectly holy and righteous in the sight of God not by the perfection of our sanctification because that only works an unwillingnesse a battel and a striving against the least sinne in all these sorts of actions because it knowes that no sinne is little in the sight of God but yet it will not bee perfect in it selfe untill the life to come How then are all these sorts of actions in Gods Quest children made perfectly holy and righteous in the sight of God I answer freely by the perfection of Justification Answ so that as it is said on the one side of them that are not justified That the unbelieving are defiled and abhominable unto whom nothing is pure whereby not only their minds and consciences are defiled Tit. 1 15. Tit. 1. 15 16. Hag. 2. 14. 16. but also the Prophet Hag. 2. 14. cryeth out So are all the works of their hands and that which they offer in the Temple is unclean So on the other side To the pure that is to them that are justified and washed and purified from their sins by the blood of the Lamb all things are pure saith the Apostle and all the works of their hands and whatsoever they offer in the Temple is perfectly holy and righteous in the sight of God freely and thereby acceptable and pleasing in the sight of God whom nothing pleaseth but that which is pure and perfect But how and after what manner are they made so Quest perfectly righteous I answer because Justification doth abolish from Answ before God all their infirmities and all the imperfections of their sanctification because otherwise all their infirmities and imperfections of their sanctification that are but infirmities and imperfections in respect of themselves would bee if they were not abolished from before God by Justification damnable filthinesse in the sight of God and make all the righteousnesse of their sanctification and holy walking as a foule filthy mestruous cloth that is as I said before damnable sinne and filthinesse in Gods sight neither doth Christs righteousnesse in the justified abolish only all the infirmities and imperfections of their works of sanctification but also presents all their works and holy walking to bee perfectly holy and righteous in the sight of God freely and by this meanes are made continually acceptable and pleasing in the sight of God if they bee not pretended infirmities of unbeleeving and unjustified hypocrites but meere infirmities of imperfectly sanctified persons for of such sanctified persons only God saith by the
all purity and perfection it Babington in Exod. selfe but also the Arke which the mercy-seat covered being a Figure of the Church although it was made The Arke a lively type of our glorious state of fine Shittim-wood signifying our sanctification yet besides this it was covered all over both within and without with the same beaten gold that the mercy-seat was made of Whereby it appeared in view both within and without as glorious as the mercy-seat it selfe So are we cloathed both within without with Christs perfect righteousness whereby our sins being abolished out of Gods sight we are made both within without even wholy exceeding glorious in the sight of God And therefore it is truly testified by Master Smith writing upon Psal 51. verse 7. Upon those Master Smith upon Psa 51. 7. words Wash thou me and I shall be whiter than snow That when a man is washed from his sinnes by faith in Christs blood then he is made of a most vile and loathsome sinner and filthy unclean limb of the Devil a blessed member of Iesus Christ beautifull and glorious in the eyes of God being covered in Christs righteousnesse Whereof hee makes this worthy use saying That this should therefore be a surpassing comfort to Gods children That although they seeme vile base and miserable in the blind eyes of sinfull men who thereupon despise scoffe and contemn them yet to remember that because they are washed in the blood of Christ and cloathed with the most pure robe of Christs righteousnesse they are even in this life in so blessed and so excellent state and condition that they are most faire most lovely beautifull and glorious in the eyes of God our heavenly Father So that in truth the Sun doth not shine more gloriously in our eyes than the Church and true children of God in this righteousnesse of Christ shines gloriously in the sight of God as is cleerly illustrated by Revel 12. 1. Shewing the glorious condition of the Church that lively Icon expressed Revel 12. 1. Which every child of God should have as a bright looking glasse before their eyes to see therein how gloriously the Bridegroom Christ Jesus hath decked their soules with the wedding-garment of his own righteousnesse as with the Vesture of the gold of Ophir and although they cannot look much in other looking-glasses without A true and godly looking-glasse to be often used of Christians danger of pride and vanity yet this will humble them and therefore they should never leave looking in this glasse untill they begin to rejoyce for this glorious state with joy unspeakable and glorious â— Pet. 1. 8. And 1 Pet. 1. 8. this it is And there appeared a great wonder in heaven a Woman cloathed with the Sunne and the Moone was under her feet and upon her head a Crowne of twelve Starres First observe that it is not simply a wonder but a â— great wonder so great that a naturall man cannot conceive the mystery of it but this glory from heaven is ready to strik him more blinde as it did Paul himselfe at the first Act. 26. 13. 8. 9. of which he also Acts 26. 13. and 8. 9. when the skales were fallen from his eyes said Behold yee despisers and wonder and vanish away for I will work a work of free Justification ver 39. in your dayes which yee shall not beleeve though a man would declare it unto you Act. 13. 41. Yet it is such a great wonder that Acts 13. 41. it makes the children of God that by the spirit do discerne the deep things of God 1 Cor. 2. 10. 11. 12. to be 1 Cor. 2 10 11 12. â—avished with joy and wonderment Ier. 33. 8. 9. Secondly where is this wonder In heaven that is Ier. 33. 8. 9. 2. in the joyfull time and state of the Gospel fully revealing the treasures and mysteries of Christ called therefore especially for the full revealing of the glory of Free Iustification every where in the new Testament the Kingdome of heaven Mat. 11. 11. 12. Mat. 11. 11 11. 3 Thirdly what appeared A Woman that is generally the true milirant Church but particularly every true beleever because they are married to Christ by true faith as truly as any woman can bee married unto her husband Hos 2. 19. Hos 2. 19. 4 Fourthly what is said of this Woman amicta Sole shee is cloathed with the Sunne namely that shineth in the Firmament that is spiritually cloathed with this perfect righteousnesse of Christ which swalloweth up and utterly abolisheth all the shadowish darknesse of her sins and makes her to shine in perfect holinesse and righteousnesse as gloriously in Gods eyes as the bodily Sun shines gloriously in our eyes when he shineth in his brightest hue Thus hath Christ made her to himself a glorious Church Ep. 5. 27. For which the Gospel Eph. 5. â—7 teaching this is said to exceed in glory 2 Cor. 3. 9. 2 Cor. 3. 9. Fifthly and hath the Moone under her feet by the Moone is meant two things first our own righteousnesse 5 By the Moone is meant first our sanctification under our feet 1 even of sanctification which as it is like the Moone because it is spotted and changeable so we must have it under our feet in two respects as Marks to discern that wee are cloathed with the glorious Sunne of Christs righteousnesse First wee must have it under our feet by making no account of the righteousnesse of our sanctification before God by reason and in comparison of the wedding-garment of Christs righteousnesse which is the Sunne that we are so gloriously cloathed withall so that wee must make it no part of our wedding-garment but have it in that respect under our feet that is count it as Esay did as a menstruous cloath Esay 64. 6. and as dung meet to lie under our feet as Paul did saying I count all things losse and doe judge them to bee dung that I may be found in Christ how noâ— having mine own righteousnesse which is of the Law which the learned expound to be our righteousnesse of works wrought according to the law not onely before our Justification but also our righteousnesse of sanctification wrought according to the law of God after our Justification But in what then would Paul be found Onely in the righteousnesse which is through the faith of Christ even the righteousnesse which is of God by faith Phil. 3. 8 9. Quasi dicat say the learned pro nihilo habeo Phil. 3. 8 9. meam justitiam modo mihi contingat vera justitia that is I count my righteousnesse as nothing so that I may be found in the true righteousnesse because as Chrysostome saith When the Sun shines it is but losse to Chrysost in Phil. 3. 8 9. sit by a candle light Why because saith he Dei est justitia it is Gods righteousnesse it is wholly a gift from
is made light with the Sun-beames For the Lord Christ being Sol justitiae the Calv. Institâ—t l b. 3. cap. 11. sect 23. Sunne of righteousnesse Malac. 4. 2. doth in such sort communicate his righteousnesse with us that after a certaine marvellous manner he poureth the force thereof into us so much as serveth to satisfie the justice of God For seeing before the Tribunall seat of God it is esteemed no righteousnesse except it be the perfect and absolute obedience of the Law as Christ alone Suam juslitiam in nos transferendo nos juslâ— reddit is thus righteous so by conveying his righteousnesse upon us nos justos reddit he makes us righteous So that as the Brazen Serpent was of strength through the promise of God to strike health into Acts and Monuments upon Patr. the wounded and dying beholders and made them againe strong and healthfull much more is the body of Christ being the object of our faith of power to strike righteousnesse to our soules and so to make us not inherently and actively as the Papists hold but objectively and passively freely in the sight of God and truly and really just and righteous For as by the disobedience of one man Adam many were made sinners before they have done any evill work so by the obedience of one man Christ are many made freely righteous before they have done any good Rom. 5. 15. work Rom. 5. 19. Because by his knowledge my righteous servant shall justifie that is make many just and righteous for hee shall beare their iniquities Esay 53. 11. Esay 53. 11. Calv. iâ— Esay iâ—id The Philosophers gave many goodly precepts of righteousnesse but they could not bestow that righteousnesse Philosâ—pâ—i multa praeâ—lara praecepâ—a tradiderunt c. Pei sâ—â—justi siâ—nt upon any yea the law of God it selfe which containeth the perfect rule of righteousnesse yet through our weaknesse it is unpossible that by it we can attaine unto righteousnesse but in the schoole of Christ men are not only taught righteousnesse but Doctrine of the Church of England in tâ—e serm oâ— Iustiâ—cation part 3. by being justified are in very deed made righteous For to justifie is that of unjust wee are made just before God For so saith the Apostle Paul He that beleeveth in Siâ— enim dicit Apostolus c. Ex impio facit justum August him that justifieth the ungodly what is meant by justifieth the ungodly or wicked that is which of a wicked and ungodly man maketh him just si justificatur impius ex impio justus fit that is if a wicked man bee justified of wicked he is made just and righteous So that the word that we are justified is not to be taken only in the judiciall signification namely that Zanch. in Eph. 2. 5. God only reputeth accounteth and pronounceth us just and righteous and so quitteth us from all guilt and Loco commu de â—ustificat Sect. 13 14 15 16 17 18 19 20. punishment only in which judiciall signification some doe barely rest But also it must be taken in the naturall and proper signification as it is made of justus and sio the force whereof is to be seene in other like words as in albifico to make white sortifico to sortifie or make strong because so powerfull a thing is the Lords imputation of righteousnesse that it doth verè reipsa facere nos justos that is truly and in very Two manner of wayes made righteous realnesse make us just and righteous And that also two manner of wayes First by imputing unto us his Sonnes righteousnesse he utterly abolisheth from before himselfe all our sinnes and freely makes us passively just and righteous which serveth to make us truly and in very deed perfectly just and righteous in Gods owne eyes and this is called Justification And secondly he reneweth us by his spirit unto inherent and active holinesse and righteousnesse which later is unperfect in this life and serveth to approve us for righteous to the eyes of men and is called Sanctification Thus when God hath both these wayes verè reipsa truly and in very deed made us righteous then hee reputeth accounteth and pronounceth and calleth us righteous absolving us thereby from all guilt and punishment which otherwise would stand neither with his perfect truth nor power nor wisedome nor justice Therefore God doth justifie no wicked man but Perk. in Heb. 11. ver 7. first makes him just and righteous in and by Christ and then accounteth him so Because hee was wounded for our transgressions hee was broken for our iniquities the chastisement of our peace was upon him and by making us of unjust just and righteous before God thus by his stripes wee are healed Esay 53. 5. Esay 53. 5. Thus is Christ the Physitian which healeth all our Doctrine of the Church of England in the sermon of our misery part 2. diseases thus is he the Saviour which saveth his people from all their sinnes Let us all then with one accord burst out with joyfull voyces and say with the Prophet Praise the Lord O my soule and all that is within me praise his holy name praise the Lord O my soule and forget not all his benefits which so wonderfully forgiveth all thine iniquities that of unjust making thee freely just before God thus healeth all thine infirmities for by his stripes we are made whole But how perfectly we are healed is to be seene by the parts of Justification following CHAP. III. Of the parts of Iustification and first of the first part and excellency thereof THe parts of Justification are two The first part of free Justification is that whereby we being by the power of Gods imputation so cloathed with the wedding garment of Christs perfect righteousnesse that of unjust we are made just before God have thereby all our sinnes that we feele daily dwelling in us so aboue our reason sense and feeling that it may be by the faith of Gods power quite taken away from before God and so utterly abolished out of his fight that we have not one spot or wrinkle of sinne or any such thing in the sight of God because the blood of Christ doth make us cleane from all sin as these Scriptures following do abundantly testifie In those dayes of the Kingdome of Christ and at Ierem â—0 20. that time saith the Lord the iniquity of Israel shall bee sought for and there shall bee none and the sinnes of Iudah and they shall not be found but how commeth this Iohn 1. 25. Praecipuum Christi officium breviter quidem sed dilucidè exponit c. quod sciâ—â—câ—t â—â—ccata mundi tollens c. Qùioquid est injustitiâ— per Christum tolli to passe thus Behold the Lambe of God that taketh away the sinne of the world Here he laies forth briefly yet plainly the chiefe office of Christ namely that by the sacrifice of his
death taking away the sinnes of the world he reconciles men unto God as if he should say whatsoever unrighteousnesse there is that may alienate or estrange men from God by Christ it is taken away this is Hoc suâ—mum est beâ—â—sicioâ— um ex quo reliqua pendent the summe of all bessings upon which all the rest depend out of this fountaine doe the streames of all good things flow forth upon us But how doth Christ Object take them away Objectively and passively to us that Answ is we being no agents and doers in this businesse but meere patients because his righteousnesse wherewith he cloathes us doth as perfectly abolish from before God all our sinnes as the Sun beames abolish darknesse out of a dark house as Christ testifieth by the Prophet Esay saying I even I have put away thy transgressions like darknesse and abolished thy sinnes as a Esay 43. 25. 44. 22. Tollendi verâ—â—â— bifariam exponi potest c. Velquod peccata aboleat Marlor ibid. mist Esay 43. 25. and 44. 22. For this word Tollendi may be expounded two manner of wayes either that Christ hath taken upon himselfe the burthen wherewith we were oppressed as 1 Pet. 2. 24. or else quod peccata aboleat that hee doth cleane put out and abolish our sinnes For Christ taking upon him our sinnes they could Luth. serm upon Christs Resurrection not remaine and abide upon him what then became of them they must needs vanish away and be utterly Oportet ea evanescâ—re ac penitus occidâ—re ac in nihiâ—umredigi is instar Christi peccati expâ—rs est abolished and brought to nothing whereby faith worketh so mightily that he that beleeves that Christ hath taken away his sinnes is as cleane without sinne as Christ himselfe And it is no matter that we feele sinne and death still in us as if Christ had not taken them away because Luth. ibid. God thus stablisheth the faith of his power and therefore that there may be place for faith wee feele the contrary for it is the nature of faith to feele Fiâ—â—s ejus naturae est ut nihil sentiat sed missa facta ratione â—laudat oculos c. nothing but letting goe reason shutteth her eyes and openeth her eares to that which is spoken by God and cleaveth to the word spoken both living and dying and thus glorifieth the Word of the Lord Act. 13. 48. which Act. 13. 48. Etsi peccatorum semus in noâ—ts velctus est ideo solummodo â—t nos ad fidem adigat fidem cumulatiorem reddat c. indeed doth the deed And therefore although the feeling of sin is left in us only to the end to drive us to faith and to make faith the more abound yet hath Christ taken away our sins from before God and utterly abolished them For one Adam brought one sinne into the world but Adam unus unum peccatum Iste vero unus non solum illud unum sed cuncts abstubt August Hic mentio sit maculae à qua purgamur Christ being but one hath taken away not only that one but also together with it hee hath taken away all that he found added thereunto Where also is mention made of the blot or staine from which wee are made cleane This blot or staine the Apostle calleth sin that is the breaking and violating of the Law of God which as before is shewed of all things is the most wofull most foule and extremely Heming in 1 Ioh. 1. 7. abhominable wherewith God is horribly angry and is most abhominable both in the sight of God and of the holy Angels This then is the staine or blot whereof Christ by Atque haec est maculae à qua purgamur Heming ibid. taking away our sins doth make us cleane signified given ratified and sealed to the true seed of the faithfull by their washing in baptisme For this is the efficacy of that purging and clensing which is wrought upon us by the blood of Christ Abomni maculae omnium peccatorum Heming ibid. and given sealed unto us in our Baptisme Namely that he makes us cleane not onely from this or that spot of sin but also from all spots of all sins Sive magna sunt sive parva sive multa Hic Agnus tollit universa Luth. Perk. c. Heb. 10. 14. Luth. Serm. in Luâ—e 2. ver 21. That is whether they be great or whether they be little whether they bee many even all past present and to come this Lamb of God taketh away all For with one sacrifice hath Christ made perfect for ever all them that are sanctified Heb. 10. 14. This is to preach the Gospel which who so heareth and beleeveth hee truely knowes and acknowledgeth the finger of Iohn and him whom he pointed to even Christ that Lamb of God that taketh away the sinnes of the world Yea all sin as sins of commission and sins of omission Luth. serm of Originall sin actuall sins and originall sins all are done away For because originall sin is worse and more horrible than any actuall sin because it is the spring Originate peccatum quod sons origo omnium peccatorum sit c. and fountaine of all other sins therefore hath God so ordained that no man shall come to salvation unlesse hee bee pure and cleane from this sinne and therefore hee gave the 10th Commandement wherein he forbiddeth this originall sinne and wills that wee Deus ita ordinavit utremo sa utem consequi nisi hujus pec aâ—â— purus sit c. be as clean againe and righteous as Adam was before his fall but because we cannot performe this thing therefore hath he given his own Son for us unto death that hee might both from this sin and from all sins flowing from this originall sinne free us by his blood and so make us cleane Then hereupon doe arise in us good and holy desires and affections contrary to the former pravitie and corruption as namely humilitie puritie gentlenesse and all other vertues and then all good works are practised and that also with a willing heart The author and cause of all which is this grace of Justification by which alone this originall sin is done away and we made clean and acceptable before God Which Christ actually fulfilled when bleeding out his blood and life upon the Crosse he cryed out it is finished or perfected Iohn 19. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the blood of Iesus Christ the Sonne of God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make us cleane from all sinne 1 Iohn 1. 7. Thus doth our good Physitian Jesus Christ most effectually cleanse the spirituall leaprosie of our sins because by his own blood he hath made us cleane from all sinne For that saying of S. Iohn that the blood of Christ doth make us cleane from all sin is to be understood as preventing an objection for whereas S. Iohn
had said that by receiving the Gospel and Word of life wee have joyfull Fellowship with God If wee walk in the light as hee is in the light one may object and Object say seeing God is the most pure light or righteousnes with whom is no darknesse of sinne when we have endevoured to walke in the light of righteousnesse and to avoyd the darknesse of sinne never so much yet seeing wee are even conceived in iniquitie and feel our selves even sinks of sin how can any mortall man have any such fellowship with so pure and cleane a God as S. Iohn writeth To which hee answereth Answ Your walking in the light is not the cause of your Fellowship with God but onely shewes that you are in the true light or righteousnesse of free Justification wherein the righteousnesse of Christ doth so abolish out of Gods sight all the remnants of sin that daily dwell in you and all the imperfections of your holy walking that thus your joyfull Fellowship with so cleane and pure a God holds most firme and sure even because the blood of Christ the Sonne of God doth make you perfectly clean from all sinne August Haec est vera pax c. purgatis reconciliatis sicut maculati aâ—â—nati c. Heming 1 Ioh. 1. 7. For this is true peace and firme knitting us with our Creator in that wee are made cleane and so reconciled againe by the Mediator of life as wee were made foule and so estranged from him by the Mediator of death But now the excellency of this first part of Justification which the holy Apostle calls the deep things of 1 Cor. 2. 10. God 1 Cor. 2. 10. which deeply considered calls us out of the dead faith and makes us to give our selves wholy to God by faith and to our neighbour by love to walk in all Gods Commandements zealously this excellency I say of this first part of free Justification namely how truely and utterly our sinnes are abolished out of Gods sight and how perfectly cleane the blood of Christ doth make us from all sin the holy Ghost doth expresse it unto us by six principall and most emphaticall phrases or similitudes wherein first observing this rule that the similitudes of the Scriptures must have a truth correspondent to the similitude and secondly marking how these six phrases Six Emphaticall Scripture phrases describing the first part of Iustification exceed one another in perfectnesse and sweetnesse we may ascend as it were by certaine steps or staires to the full heigth of comfort and joy The first phrase is this Look how farre the East is from 1 Psal 103 12. the West so farre hath God removed our sins from us Psal 103. 12. The sence and summe whereof is this that having Summa est longè laté que pro orbis magnitudine effundi misericordiam Dei super fideles Ne quid impediat cursum ejus Aboleri prorsus corum peccata Calvin Ibid. Nisi enim peccata à nobis removerentur locus divinae ergo nos miscricordiae esse non potest Muse Ibid. said in the eleventh verse That look how great and wide the world is from East to West from Heaven to Earth so largly is the mercy of God powred out upon the faithfull lest there should bee any thing to hinder the course of this large mercy in the twelfe verse the Prophet addeth that their sinnes are utterly abolished For unlesse our sinnes bee removed away from us there can bee no place for such large mercy of God to come upon us The second phrase expressing more fully this perfect abolishing of our sins is this That there is no God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto our God that taketh way iniquity and casteth all our sinnes into the bottome of the Sea Micah 7. Mich. 7. 19 19. 18. 19. The meaning whereof is That God doth cast all Projicit in mare veluti talentum plumâ—i c. ut ampliùs noâ— comparâ—ant Pel. Ibid. the sins of the faithfull into the bottome of the Sea like a talent oâ— lead from our eyes that from thenceforth they may never appear before God any more For God doth so remove away the sins of the faithfull Deus removet è conspectu ita ut ampliùs non redeunt in conspectum out of his sight that they may never return into his sight any more Because Christ himselfe did set upon sin and did prevaile over it and with his righteousnesse swallowed it up and it was enforced to be extinguished of him Luth. Serm. in Ioh. 20. no lesse and no otherwise than a spark of fire cast into the wide Sea And thus hath God cast all our sins into the bottome of the Sea The third phrase expressing yet more fully the perfect abolishing of all our sinnes out of Gods sight is this That Christ gave himselfe for us to make us holy and hath made us cleane that he might make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to himselfe a glorious Church How or wherein glorious Answ That is not having now at this present Non dicit non habituram sed non habâ—ntem time as the Greek and Latine Participle of the present time doth signifie one spot or wrinkle of sinne or any such thing Ephes 5. 25 26 27. Eph. 5. 25 26 26. For thus teach we That the Church hath not one spot or wrinkle of sin but is perfectly righteous by free Justification and Faith only in Christ which serves to approve her to the eyes of God Againe shee is holy in life and conversation but this latter way is unperfect and serves to approve her to the eyes of men And thus doe alledge this place Augustine Luther Zanch. Downham Willet Hall Heming and many others saying thus The Church is made cleâ—n that shee may have August Muâ—datur ut non habâ—at maculam Non potest hâ—bere caput illud nisi coadignum coâ—pus condignam uxorâ—m haec est Sponsa Christi non habens maculam per lavacrum enâ—m â—uferuntur peccata Interna purgâ—tio no spot that head can not have a body but agreeable and sutable unto himselfe such an husband doth not marry a wife but like unto himselfe therefore hee saith That hee might make her to himselfe a glorious Church not having now one spot or wrinkle nor any such thing for by her baptisme her sins are taken away For when a man is baptized he receiveth this benefit of grace signed and sealed unto him as with the very seale of God whereby the inward washing and making cleane which is wrought by the blood of Christ is given ratified and sealed to him that is baptized if afterwards being come to yeeres his unbeliefe do not seclude him from the benefit Therefore that saying of S. Paul is to be holden fast Quaâ—e â—irmiter tenendom Hâ—ming in 1 Ioh 1 7. firmely who testifieth That Christ so loved his Church that
and abolish if I were not a sinner doe yet notwithstanding beleeve that heaven and earth shall sooner Quod peccater in me ipso existâ—ns c. credaÌ„ tamen potius câ—lum terramque ruitura quam me non else per Christi sanguinem aâ— ombibus peccatis ipsa â—ive pur orem candidiorem Si non credis facis Dâ—um cum summa horrenda blaspâ—emia mendac em c. Pomeran in Psal 51. 7. fall than that I am not by the blood of Christ from all my sins in the sight of God more pure and white than very snow if thou beleevest not this thou makest God with thy highest and horriblest reproach and blasphemy a liar Beatus qui intelligit Blessed is hee that understands The fifth Scripture phrase expressing yet in an higher degree how truely all our sinnes are utterly abolished out of Gods sight and how perfectly cleane the blood of Christ doth make us from all sinne is this That God himselfe whose eyes are all seeing and searching the heart and reines yet testifieth that hee doth see no sin in his justified children and to the glory of his work wrought in the Brazen-Serpent wherewith hee had newly healed his people hee doubleth his speech saying God seeth no iniquity in Jaacob and he seeth no transgression in Israell Numb Numb 23. 21. 23. 21. Which is much more truly verified in exhibiting the true substance Christ Jesus whereof the Brazen-Serpent was but the shadow not only quoad effectum in respect of the effect of their sinne as not to punish them for the same but also quoad causam in respect of the cause of punishment which is sin it selfe for if sin it selfe be so perfectly abolished out of Gods sight as it is expressed in the two first emphaticall phrases if we have not one spot or wrinkle of sinne in his sight as it is proved in the third phrase if the blood of Christ hath made us so perfectly cleane that wee are in the sight of God from all sin whiter than snow and all this because we are by the wedding garment of Christs righteousnesse made from all spot of sinne perfectly holy and righteous in the sight of God freely then as a true consequent it necessarily followes that this phrase also must needs bee true in respect of sin it selfe which is worse than the punishment That God sees no iniquity in his true Jaacob nor hee sees no transgression in his justified children Which figure of the Brazen Serpent S. Paul seeming to allude unto flatly affirmeth the same truth to bee fully verified in the substance Christ saying And you that were enimies by your evill works hath he now reconciled but how or by what meanes Even in that body of his flesh through death to the end to make you so holy that you are without blame and without fault Colos 1. 22. Non simpliciter sed in conspectu suo Zan. h. â—â—i Non quâ—dâ—m siâ—e â—eâ—cato est ali quis â—oputus sâ—c nec Israel sed quoniâ—m delâ—ta est iniquâ—tas Pell in Numâ— ibid in Gods sight Colos 1. 22. Not simply but in the sight of God he saith not indeed that any people is with out sin so not Israel it selfe neither but because their iniquitie is though mystically above reason sence and feeling yet truely put out from before God and utterly abolished so hee sees no iniquitie in Jaacob and so hee sees no trangression in Israel the true cause whereof is yet more fully expressed by Zanch. saying utpote quae sanguine filii Dei sunt extinctae because their iniquities are extinguished and cleane put out by the blood of the Son of God For in as much as mankinde is utterly marred and â—alv sâ—rm in Ephes cap. 1. 7. given over to all naughtinesse God must needs bee a mortall enimy to us and an adversary against us till the remembrance of our sinnes bee buried out of his sight Because God being the fountaine of all justice and Calvin ibid. righteousnesse doth utterly hate and abhorre the evill that he seeth in us Therefore untill such time as our sinnes be abolished and clean put out it is impossible for us to hope that God should either love or favour us Blessed therefore are they whose sins are covered for Psal 32 1 2. Quod â—egitur non apparet non quod non est sed quod coâ—tectum est Marlo in Rom. 4 ibid. that which is covered doth not appeare not because it is not but because it is covered for they are said to be covered in respect of our sence and feeling because we alwayes feele them in us as if they were not abolished but only covered out of Gods sight but yet with the wedding garment of Christs righteousnesse so covered Non remissis solùm sed planè deâ—etis Luch sâ—r in March 11. that from before God the blood of Christ doth not only cover them but utterly abolish them For Gods forgiving is his covering his covering Sanguis Christi peccata nofirâ— non tantâ—m â—perit sed etiam coram Deo penitus delâ—t Beâ— in 1 Pet. 4. 8. is a taking of them away Ioh. 1. 29. his taking them away is a cleane putting of them out Esay 43. 25. and 44. 22. his putting of them out is an utter abolishing of them from before himselfe Heb. 9. 26. For our bearing with one another is called our covering of a multitude of sinnes But before God the blood of Christ alone doth not only cover them but also utterly abolish them Because by Gods forgivenesse of sinnes all things Luth. sâ—rm of the summe of a Christian life Tim. 1. 5 6 7. which are not pure and cleane are put out consumed abolished as a drop of water is consumed and abolished of the heat of the Sunne or rather as the Sun-beames abolish darknesse as the Prophet Esay saith Esay 44. 22. Therefore blessed is he whose sinne is covered for that which is covered is not seene that which is not Ierom. in Psal 32. 1 2. seene is not imputed that which is not imputed shall not bee punished Whereupon wee have to marke first of all that we Calvin in Ephes Serm. cap. 1. 7. can obtaine no favour at Gods hands nor be received of him till our sins be wiped out and the remembrance of them clean put away The reason whereof is as I said before that God Calvin Ibid. must needs hate sinne wheresoever hee seeth it But let it suffice us that he receaves us into his Calvin Ibid. favour freely only because the remembrance of our sinnes is buried out of his sight And againe let us understand that the same can not bee done but by the death and passion of our Lord Jesus Christ And this is the thing wherein wee must wholly rest Because by Christs becomming a curse upon the Luth. in Galath Cap. 3. ver 13. Crosse by this meanes the whole world is so
purged and made so cleane from all sin that God doth see nothing else in the whole world of true beleevers but a meere cleansing and righteousnesse This is the wedding garment whereby the Church of Christ is from the soale of her seet to the crown of her head so Ornala est ab imo pede usque ad verticem ut nihil malâ—â—um in ea conspiciatur nulla macula deformitatis appareat sed Coram Deo c. Luth. 95. ver 9. 13. adorned that no sinne may bee seene in her nor no spot of deformitie may appeare but yet before God not in the sight of men For God seeth no spot in her because hee seeth nothing in her but his Sonnes righteousnesse wherewith his Church is cloathed and whereby shee hath salvation life and glory for seeing shee hath put on Christ himselfe to God-ward by Justification and to man-ward by Sanctification although shee hath some sin in the imperfections Brightman in Revel 3. 4. of her Sanctification that the Devill seeth and every one of us in our consciences doe feele it Luth. ibid. Psal 51. Id Diabâ—lus cernit sed Deus non videt but God sees none for by reason of Christ with whom shee is cloathed shee is all faire without spot or wrinkle as Christ himselfe testifieth saying Behold thou art faire my love behold in mine eyes thus cloathed as thou art with my righteousnesse thou art all faire and there is no spot in thee Cant. Hall in Cant. Cant. 4. 7. 4. 7. Whosoever therefore have not confidence in this Quicunque igitur in hoc uno non fiduâ—t quod per mortem Christs c. Peccata sublaâ—a sunt ne peccanostra videre possit Proculdubio periere Luth. Psa 130. 6 one point that our sins are so taken away by the blood of Christ that God doth not see our sins in us without doubt they are damned as long as they continue to rob the blood of Christ of this honour and his wedding garment of this glory The sixth and last Scripture phrase expressing in the highest degree the almost infinite abolishing of all our sins out of Gods sight is this that wee have so perfectly none before him that hee himselfe testifies that he doth not so much as Remember any sin in us And this is wonderfull sweet for if a Father doe forgive his child some great fault the child indeed is freed from blowes and beating But if his Father do but Remember it the very remembrance of the fault breeds some discontent and sower looks but then is the peace and love and loving countenance of a Father towards his child full and compleat when hee doth not so much as Remember any fault So doth God say I even I am he that so utterly abolish and put away â—hine iniquities that I will not so much as Remember thy sins Esay 43. 25. Which saying is also true Esay 43. 25. not only quoad effectum as I said before in respect of the effect of their sin as that he doth not remember them to punish them but also quoad causam in respect of the sinne it selfe for first every one will easily grant that God truly remembers no sinne in his Sons righteousnesse from all eternity then secondly that we being hereby of unjust made just that is perfectly holy and righteous from all spot of sin in the sight of God freely in that righteousnesse only now as God looks upon us in this justified estate he remembers no sin in us not simply but as we are in this new glorious estate because there was never any sin in it as some King marrying a poore maiden and having cloathed her in sumptuous and princely apparell may be said now to remember in that sumptuous attyre no beggary in her any more And thus doth the Prophet say In those dayes viz. of Christs Kingdome and at that time saith the Lord the iniquity of Israel shall be sought for but there shall be none and the sinnes Ierem. 50. 20. Luth. in Galat. cap. 1. 4. of Judah but they shall not be found Ierem. 50. 20. Because Christ hath put away the sinnes of the whole world and hath fastened them unto the Crosse and put them so cleane out by himselfe That according to Pauls Divinity there is no Luth. in Galat. 3. 13. sinne no death no malediction any more in the Church Because Christ appeared in the end of the world Heb. 9. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad abolitionem peccati that is to the abolishing evacuating or utter vanishing away of sinne Heb. 9. 26. And therefore that there is no more sinne c. in Luth. in Galat. sap 3. 13. the Church since Christ now raignes we daily confesse in the Apostles Creed when we say I beleeve that there is an holy Church which is indeed nothing else but as if we should say I beleeve that there is no sinne in the Church of God for they which doe beleeve in Christ are no sinners Rom. 5. 8 9. but are holy Rom. 5. 8 9. and righteous lords over sinne and death and living for ever But faith only seeth this for we say I beleeve there is an holy Church But if thou beleeve reason and thine owne eyes thou wilt judge cleane contrary for thou seest many things in the godly which offend thee thou seest them sometimes to fall into sinne and to be weak in faith and to be subject unto wrath envie and such other evill affections therefore saist thou the Church is not so holy I deny the consequence for if I look upon mine owne person or the person of my brother it shall never bee in Gods sight so absolutely holy but if I behold Christ who hath sanctified and made cleane his Church then it is altogether holy for he hath taken away the sinnes of the whole world And therefore doth S. Iohn testifie that in Christ that is in his body the Church is no sinne 1 Iohn 1 Iohn 3. 5. Non de Christ persona hic â—git sed de tolâ— corpore Marl. ibid. 3. 5. for here he speaks not of the person of Christ but of his whole body totum enim Christi corpus purum esse oportet for the whole body of Christ must needs be pure and cleane So that true Divinity teacheth that there is no Luth. Galath cap. 3. 13 sin in the Church any more Because as I said before and doe repeat againe for the better marking by Christs dying upon the Crosse he hath purged and made us so cleane from all sinne in the sight of God that God doth see nothing else in the whole world of true beleevers but a meere clensing and righteousnesse Now because true divinity teacheth that there is no sinne in the Church any more hereupon it is that God testifieth that hee doth remember our sinnes no more saving thus Behold the dayes come saith the Lord that I will make a new
but also Christ the Son hath really given himselfe to make us holy and hath made us clean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might make us to himselfe a glorius Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people not having now at this present time as both the Greek and Latin Participles signifie one spot or wrinkle of sinne or any such thing because by his death upon the crosse he hath made us so holy that wee are without all blame and without all fault in his sight if we continue rooted and grounded in this Ephes 5. 25 26 27. Colos 1. 22 23. faith Ephes 5. 25 26 27. Coloss 1. 22 23. And hath not only sworn it and by his Son wrought it but also sealed the truth and power of the same upon us by his own seale of Baptisme and not only so sealed it upon us but also confirmed the assurance thereof unto us by so many faithfull dispensors of Gods mysteries as is before shewed as with a cloud of witnesses shall wee notwithstanding all these sayings and doings of God say in the secrets of our hearts by unbeliefe hold thy peace God hold thy peace Christ you may say what you will but I can by a subtle distinction of mine own braine of taking away out of Gods sight not the sin which I see but the guilt which thou hast forgotten to speak of make an evasion from all this and will beleeve my sence sight and feeling rather then you Is this faith is not this to make God no God but to make our reason sense and feeling our God If wee had no sin in us and if we did see and feel no sin in us what place were there left for faith to beleeve these sayings of God that wee have no sin in the sight of God but now because wee have sin in us and do see it and feele it therefore should wee so much the rather upon these sayings of God beleeve the cleane contrary to our sense and feeling that wee have no sin in the sight of God this is true faith and where there is reasoning from sense and feeling there is not faith For if Abraham had not beleeved that hee and his wife were fruitfull and should have children clean contrary to that which they both had and saw and felt in themselves hee being almost an hundred yeeres old and dead and his wife both barren in her youth and in her age past child-bearing hee had never grown to so mighty a Nation but he doubted not to beleeve clean contrary to that which he both had saw and felt in themselves and so was strengthned in true faith and gave glory to God being fully assured that hee which had promised was also able to do it how contrary soever it seemed to his present sight sense and feeling so if we could beleeve that God is able above our reason sense and feeling by his Sons blood and righteousnesse utterly to abolish out of his own sight all our sins being the work and image of the Devill which Christ came purposely to destroy and that he doth make us whiter than snow from them all so that wee have not now one spot or wrinkle of sinne that defiles us nor any such thing in the sight of God and that he is faithfull to doe this as he hath spoken it Eph. 5. 26 27. contrary Ephes 5. 26. 27 to our reason sense and feeling then have wee true faith then should wee truly glorifie God and Christ and find Sanctification and all other blessings both spirituall and temporall with a fuller hand then wee doe Which people doe much faile of because they marke not that there is a twofold making of us clean and abolishing of our sinnes made mention of in Gods word and testified in the consent of the former witnesses of Justification First a mysticall and secret abolishing of our sins A twofold clâ—nsing or abolishing of sinne 1 Mysticall Iohn 1. 29. 1 Iohn 1. 7. wrought only by Christ and his righteousnesse in the sight of God only mentioned Iohn 1. 29. saying Behold the Lambe of God that taketh away the sinne of the world And 1 Iohn 1. 7. The blood of Iesus Christ the Sonne of God doth make us clean from all sinne and in many other such like places of Scripture which is called mysticall because it is wrought seene and apprehended above reason sense and feeling that is by faith only and is the meere and sole glory of Christs Godhead Heb. 1. 3. Heb. 1. 3. Secondly a grosse and palpable abolishing of our 2 Grosse and palpable sinnes wrought by us by the help of Gods spirit to our sense and feeling by sanctification mentioned by S. Paul 2 Cor. 7. 1. saying Let us clense our selves from 2 Cor. 7. 1. all filthinesse of the flesh and 1 Iohn 3. 3. He that hath 1 Iohn 3. 3. this hope doth purifie himselfe as he is pure which later way we shall never feele to be perfected in us untill the life to come that there may be place for the first way and for faith for as I said before what place were there left for faith to beleeve that Christ hath made us perfectly holy and righteous in the sight of God freely if we could see and feele our selves to be so in the sight of God But if sticking only in this later we idlely prattle and talk by the light of nature of Gods power and presence and all-seeing and all-searching nature after a Gentileish and Heathenish manner to the frustrating of his word and promises because wee see and feele the contrary as if God were not able or cannot abolish that sinne which we daily feele dwelling in us out of his owne sight above our reason sense and feeling then we reject faith dishonour God rob him of his power spoile him of his truth and finde him to be no more our God than the Gentiles and Heathen did although they also talked goodly and vainegloriously of his power and providence and presence and all-seeing and all-searching nature For that saying of the learned is most true that it is not the light of nature or reason talking Not the light of nature but faith only gives God his due glory and discoursing of the almighty power providence and presence of God that gives him the glory of his Godhead but it is faith only placing Gods power and all-seeing nature in the fulfilling of his promises and verifying the truth of them to be in us and upon us which unto the naturall man and Gentile seemes foolishnesse that makes us to passe the Gentiles and Heathens in talking of Gods power and all seeing and all-searching nature and gives him truly the glory of his Godhead whereas the contrary seeming to glorifie him doth indeed rob him of the glory of his Godhead Two Scriptures objected Whereby we may now see how unbeleeving Gentileish and Heathenish that Papisticall cavill is saying Doe
we see sins in our selves and doth not God see them in us much more this is absurd and makes God blinde confirming the same by Psal 94. Hee Psal 94. 8 9 10. Answ that made the eye doth not he see To which I answer that if God had not appointed the cloathing us with his Sons righteousnesse to be the meanes to abolish them out of his owne sight but not out of our sight sense and feeling that we may here live by the faith of Gods power and not by sight and feeling then it were a good true and strong objection and argument but now that God hath appointed the meanes of cloathing us with the wedding-garment of his Sons righteousnesse which is of this nature as is before testified mystically to abolish all those sins that we feele daily dwelling in us out of Gods sight as truly as the Sun-beames doe abolish darknesse out of a dark house Esay 44. 22. and to make us so clean that from Esay 44. â—2 all spot of sin we are made perfectly holy and righteous in the sight of God freely as shall be further manifest in the second part of free Justification Now it is first an unbeleeving secondly a beastly and This cavill is 1 Vnâ—eleeving thirdly a blasphemous argument and cavill First I say unbeleeving and heathenish because no more could be objected and said in respect of sin it selfe and the being of it in the sight of God than if no Redeemer were come that hath died to be the Lambe of God that hath taken away the sinne of the world than if there were no Jesus that saves his people from their sinne it selfe than if there were no blood of the Son of God that of foule creatures doth from sin it selfe which only defiles us in Gods sight Mark 7. 22. 23. Mark 7. 22. 23. 1 Iohn 1. 7. makes us clean from all sinne 1 Iohn 1. 7. as is before testified by all the witnesses of God Yea then if for the abolishing of our sins out of Gods sight and for the making of us reipsa in very deed perfectly holy and righteous from all spot of sin in the sight of God freely the name of Christ had never been so much as once heard of or as if not being risen againe he lay still with the two theeves buried in his grave I speak not concerning the guilt and the punishment but I say in respect of making us pure and cleane in the sight of God from all spot of sin it selfe which being the image of the Devill is worse than the guilt and the punishment seeing also that to be made clean from all spot of sin in the sight of God and yet to have one spot of sin in the sight of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flat contraries and contradictories that utterly overthrow and marre one another Secondly this cavill is beastly not only because it 2 Beastly follows meerly present sense and feeling like a beast but also because it speaks contrary to sanctified reason for is God blinde because he sees his Sun-beams abolish darknesse out of a dark house wherefore did he make his Sun-beams Gen 1. not to see darknesse abolished Gen. 2. 4. in the world where he hath set his Sun-beams to reigne so if the wedding-garment of Christs righteousnesse wherewith we are cloathed hath above our reason sense and feeling abolished as the Prophet Esay saith all our sins out of his owne sight as darknesse and made us perfectly holy and righteous from all spot of sin in the sight of God freely is God blinde because he sees his Sons wedding-garment abolishing our sins and making us that were darknesse all light in his sight is not this contrary to spirituall sanctified reason except we will say that the wedding-garment of Christs righteousnesse is not able to abolish the spirituall darknesse of our sins above our reason sense and feeling out of Gods sight as perfectly as the Sun-beames doe abolish the bodily darknesse out of a dark house And that as will bee further shewed in the second part of free Justification would be true blasphemy indeed Againe suppose a poore man is growen not only very poore but also in very great debt and being by reason of his poverty not able to pay it is cast into prison but being in this extreme poverty a rich brother of his dies who being very rich hath be queathed unto his poore brother thousand thousands who entring upon the same taketh possession thereof and when by it all his debts are payed and he being delivered of poore is made very rich in apparell money goods and lands with his brothers riches is God now blinde because he sees his poverty done away and abolished and hee made very rich with his brothers riches and is it not the simple sight of â—od or his all-seeing sight that sees him rich without any disparagement to his all-seeing sight And shall we give this power and honour to a mortall man that he is able thus to put away and utterly abolish his brothers poverty and to make him rich to Gods all-seeing sight and shall not Christ the eternall Sonne of God our elder brother although mystically above our reason sense and feeling that it may bee by faith be able much more with all his righteousnesse to abolish all our sinnes and to make us perfectly holy and righteous from all spot of sinne in his Fathers simple and all-seeing sight but hee must needs put out his Fathers sight and make him blinde Is not this a beastly cavill Thirdly it is not only unbeleeving and beastly but 3 Plasphemeuâ— also blasphemous and ungodly first because in alledging Psal 94. Hee that made the eye shall not he see to prove that the learned Protestants over-shot themselves in Psal 94. 8 9 10. saying that God hath made his children so perfectly holy and righteous in his sight that he sees no sinne in them in and by their Justification Hereby these Objectors doe make Christs wedding garment to bee by their alledging this Scripture no better a covering and abolisher of our sinnes out of Gods sight than the covering which the wicked and ungodly there spoken of doe make to themselves by their hypoerisie and security saying thus in effect that as the wicked and reprobates there properly spoken of committing sinne although they hide and cover them over with such faire pretences and shewes that they are as secure as if God did not see them and yet notwithstanding as the Prophet truly saith God doth both know and see them to bee horrible and abhominable in his sight even so the children of God terrified more with the horriblenesse of sinne in the sight of God than with the punishment although they flying to Christ hee by clothing them with the wedding garment of his owne righteousnesse doe not only cover them which similitude is spoken in respect of our feeling of them continually dwelling in us
but also in respect of God hath utterly abolished them out of his Fathers sight by making them of unjust just that is re ipsa in very deed perfectly holy and righteous from all spot of sinne in the sight of God freely yet notwithstanding say these Objectors alledging this place for their proofe hee sees their sinnes in them which is as much as if they should say hee sees them not of unjust made just that is perfectly holy and righteous from all spot of sinne in the sight of God freely but sees them still although there been no punishment belonging to them for the same in the soule pickle of their sinnes seeing the least sinne although there were no punishment for it yet for the very nature of it is ever horrible and abhominable in the sight of God But how comes God to see them in us after hee hath covered them out of his own sight These Objectors answer By looking under the covering But I would gladly know of them wherefore did God cover them out of his sight if hee peepe under the covering to see them againe Or I would know of them whether God so cover our sinnes out of his owne sight as men cover things with a net that lye as naked to view as they did before they were covered But howsoever by thus alleadging of this Scripture hereby the justified excepting some difference of guilt and punishment yet in respect of the sin it selfe which is worse than the guilt and punishment being the image of the Devill and in respect of Gods seeing the very being of sin in them are made all one with the Reprobate and wicked Secondly Gods covering is made all one with mans covering nay rather with the deceitfull covering which the wicked make to themselves And thirdly the wedding-garment of Christs righteousnesse is made all one in respect of the being of sinne it selfe in Gods sight with the hypocrisie and security of the wicked Are not every one of these points horrible blasphemy against Christ and his righteousnesse Thus handsomely and thus properly doth unbeliefe and infidelity alleadge Scriptures may we not worthily suspect these Objectors in alleadging other Scriptures against the truth that alledge this so absurdly Againe secondly this allegation seeming to stand for and defend the all-seeing nature of God is blasphemous not only because it robs God of his power namely that God cannot above our reason sense and feeling make his children so perfectly holy and righteous from all spot of sin in his sight freely that he doth see no sin in them but also whereas by the truth of his Word and by the power of Christs blood and by the testimony of all the former faithfull witnesses he doth so and true faith that sees invisible things more plainely than any demonstration can make them and doth see it more brightly than any bodibly sense can discerne it but on the other side unbeliefe is blind and cannot see and discern invisible things yet shee is not content to bee blind her selfe but also being as bold as blind Bayard shee would goe about to make God blind also viz. that he cannot see this his own mysticall and supernaturall work wrought in and upon his children by the blood and righteousnesse of his own Son but he must needs bee blind thus this blind bold Betteresse unbeliefe makes God to her selfe both impotent blind and a liar 1 Iohn 5. 10. and then 1 Ioh. 5. 10. layes the blame of all this upon faith And thus men stumbling at the block of their own sense sight and feeling doe break the neck of their faith so endanger to break the neck of their soules Wherein the example of Zachary the Father of Iohn Baptist is written Zachary an example of unbeliefe to terrifie us who being so good a man was yet notwithstanding at the very entrance of the Gospel for an example of all unbeliefe strucken dumb nine months because hee did not beleeve the Angell Gabriel that spake of fruitfulnesse in him contrary to the course of nature and work of God in him by nature which hee saw and felt in himself how much more if we believe not Christ the Prince of Angels speaking of perfect cleannesse in us Can. 4. 7. And of perfect righteousnesse Cant. 4. 7. Rom. 8. 4. in us Rom. 8. 4. contrary but to the worke and Image that the Devill hath wrought and defiled us with in the sight of God and for which Christ shed out his deerest heart-blood to destroy take away and abolish the same out of his Fathers sight how much more I say if wee beleeve neither the word of Christ nor the blood of Christ contrary to our sense reason sight and seeling doe we deserve to be smitten with everlasting dumbnesse to be never able to speak feelingly of the mercies of God any more The Lord keep us from this Judgement by taking warning of the Prince that would not beleeve the Prophet of the Lord because his reason sense and feeling spake strongly the contrary and therefore was shamefully trodden under-foot to death that he might never 2 King 7. 20. enjoy the promise 2 King 7. 20. Now therefore for the weaker understanding and memory briefly to re-collect what hath been said against this first objection breathing out nothing but Six absurdities arising from former objections unbelief do arise and ensue these six maine absurdities First the nature and essence of Faith to beleeve what God speaketh contrary to Reason sense and feeling is denyed Secondly Justification of unjust making us Just that is reipsa perfectly holy and righteous from all spot of sin in the sight of God freely is destroyed and so baptisme is denyed and Christ is denyed for look how much sin God seeth in us so much unrighteousnesse he sees in us look how much unrighteousnesse hee sees in us so much doe we come short of being made perfectly holy and righteous from all spot of sin in the sight of God freely and so Christ is made an unperfect workman and baptisme is damnified And again wee see that the truely learned hold that untill the cause be thus taken away which is sinne it selfe the effects of guilt and punishment doe not truly cease Thirdly by it hypocrisie is nourished for hypocrisie not seeing what an infinite horrible thing the sinne it selfe is in the sight of God cares for no more than for selfe-love to have the guilt and punishment done away but as for the sinne it selfe which is the immediate abuser of God and the meere worke and image of the Divell and spirituall high treason against the highest spirituall Majestie defiling all her good works she cares not greatly whether that be taken away or she by her supposed holy walking will put out and take away that her selfe she will not trust Christ with that businesse to doe it by himselfe alone although therein relies the very glory of the Godhead of Christ Heb. 1. 3. and
so all her good workes remaine Heb. 1. 3. Luke 16. 15. abhominable in the sight of God Luke 16. 15. But sinceritie that sees what an infinite horrible thing the least sinne is in the sight of God though there were no hell to punish it labours not through selfe-love so much to have the guilt and punishment taken away which is the lesse as to have the blood and righteousnesse of Christ that may take away and utterly abolish out of Gods sight the sinne it selfe which is the greater as is to be seene in the example of David Psal 51. 2 3. 7. Psal 19. 12. and other Saints Psal 51. 2 3 7. and Psal 19. 12. and so hath both the sinne and the effects thereof abolished out of Gods sight Fourthly by this objection seeming to defend the All-seeing and to magnifie the All searching nature of God we runne into a double errour first by saying God is Almighty and seeth all things and it were weaknesse in God not to see that which we see yea and absurd and foolish so to think and such like Here we oppose the power of God against his will for I grant that he seeth all things saving that which he will not see that is the image of the Divell in his children God seeth all things saving that which hee himselfe undertakes to abolish out of his own sight that he may not see it But doth it seeme weaknesse in God and foolish that God should not see that in us which we see when by mysticall cloathing us with his Sonnes righteousnesse hee hath abolished it out of his owne sight but not out of ours that wee may here live in the faith of Gods power yet let us remember that we must rest in this That the weaknesse of God is stronger than men and the foolishnesse of God is wiser than men 1 Cor. 1. 25. And 1 Cor. 1. 25. weighty and well worthy the marking is that Admonition of that heroick dispenser of Gods mysteries Luth. in Galax saying thus True Christian Divinitie as I give you often warning setteth not God forth unto us in his Majestie as Moses and other doctrines doe it commandeth us not to search into the nature of God but to know his will set out to us in Christ But there is nothing more dangerous than to wander with curious speculations into heaven and there to search out God in his incomprehensible power wisedome and Majestie If thou seek thus to comprehend God it cannot be but thou must fall as Lucifer did and in horrible despaire lose God and all together For as God in his owne nature is unmeasurable incomprehensible and infinite so he is to mans nature intolerable Whetefore if thou wouldest be in safety and out of perill of conscience bridle this climbing and presuming spirit and so seeke God as Paul reacheth thee saying We preach Christ crucified to the Iewes a stumbling 1 Cor. 1. 23. 2â— block and to the Gentiles foolishnesse But unto them that are called we preach Christ the power of God and the wisdome of God For to this end he came down was born crucified and dyed that hee might keep us from climbing up into heaven and from the cutious searching of the Divine Majesty to the opposing of his power against his will and to the descanting upon by humane wit and doubting of his promises uttered both in his word and by his faithfull Dispensers of his mysteries untill we finde out away to understand them plausible to humane reason to the great darkning of Christs benefits But the Gospel must be so preached that the benefits procured by his crosse be to them that perish foolishnesse but 1 Cor. 1. 18. unto us which are saved it is the power of God 1 Cor. 1. 18. For thus will God destroy the wisdome of the wise and will bring to nothing the understanding of the prudent verse 19. Therefore when soever thou hast to doe in Verse 19. the matter of Justification and disputest with thy selfe how God will bee found then know thou that Luth. ibid. in Galath there is no other God besides this man Jesus Christ embrace him setting a side all curious speculations of the Divine Majesty for he that is a searcher of Gods Majestie shal be over-whelmed by his glory But out of the matter of Justification when thou must dispute with Jewes Turkes Papists Hereticks and such like concerning the power wisdome and Majesty of God there employ all thy wit and industry to that end and bee as profound a Disputer as thou canst for then thou art in another vaine but in the case of righteousnesse thou must withdraw thy minde wholy from all cogitations and searching of the Majestie of God and look only upon this man Christ thus doing thou shalt perceive the love goodnesse and sweetnesse of God how great it is And thou shalt see his wisdome power and Majestie sweetned and tempered to thy capacity The Reason whereof is plaine which is because in Christ God hath made himselfe after a sort little that he might so submit himselfe to our capacity In Christo Deus quodammodo paruum se secit ut ad captum nostrum se subm ttat Cal. in 1 Pet. 1. 21. Marlor Now if God vouchsafe to speak unto us according to our capacitie is it not high sin for us not to beleeve in things concerning us according to our capacity The second error that this objection runs into is That it supposeth Gods power and Almighty nature to bee diminished and weakned when indeed it is the more magnified and exalted because to beleeve and acknowledge that God is able with his Sons righteousnesse of unjust to our reason sense and feeling to make us above our reason sense and feeling Just that is not having one spot or wrinkle of sin in his sight is to attribute that to the working of Gods power which to reason sense and feeling is impossible so greatly glorifies the power of God Just as Abraham did who withdrawing his eyes from considering his own and his Wives barrenesse and beleeving that he was fruitfull and his seed should be as the Stars of the Firmament when yet he felt the clean contrary in himselfe hereby he stood strong in true faith and gave glory to God but how by knowing that he which had spoken it was also able to doe it and thus hee magnified Gods power and glorified his truth Wheras contrariwise by this unbelieving objection God is made as is before shewed first impotent in his power secondly false in his word and promises thirdly blind that he cannot see his own and his Sons proper work in and upon us whereby fourthly the whole Godhead as Luther truly saith is abolished to them by unbeliefe And the wedding-garment of Christs righteousnesse undertaking of unjust to make us just that is perfectly holy and righteous from all spot of sinne in the sight of God freely is frustrated and made
void And thus unbeliefe doth all these things in truth wherewith shee burthens faith falsly Fifthly although the guilt that is as it is defined the binding over to punishment and the punishment it selfe doth not remaine but as they grant is abolished by Justification yet say these objectors God sees the very being of the sins themselves in us But seeing they themselves grant that the loathsomnesse of sinne is so vile and ugly in the sight of God that it must be covered out of his sight before God ceaseth to be displeased and angry with us and yet it is so covered out of his sight say they that hee still sees the being of sin in his dearest Saints Hereof it must needs follow that either that sinne which hee sees in them is not so vile and ugly in his sight as it was before granted or else those deare Saints must needs be very vile and ugly in his sight by that vile and ugly sin that he sees in them for if God see some of their sins in them hee sees all their sins in them if all then seeing it is sin it selfe and nothing else but sin and that also but one sin even in thought only that doth defile men in the sight of God as Christ testifieth Mark 7. 21 23. Hence it followes that the Justified Mark 7. 21. 23. must needs remaine still more foule in his sight with the many ugly sins that hee seeth in them ' being the image of the Devill than any swine can bee defiled over body head and eares in our sight with mire and more foule and loathsome with the ugly sin that hee sees in them being the poyson of hell than any Spider or Toade can be full of loathsome poyson in our sight and thus their deare Saints are as foule as ugly Devils in the sight of God with that vile and ugly sin that hee seeth in them but that their remaines no guilt nor punishment to be inflicted upon them for the same Sixthly and lastly hereby are overthrown all the other benefits of the Gospel as first God being the fountaine of all Justice and righteousnesse God as the Doctrine of our Church saith cannot but detest and abhor us as long as he sees us in our sins the filthinesse thereof is such in his sight untill wee be first made cleane from it Secondly the holy Ghost will not come to dwell in such foule hogg-sties of ugly sinne Thirdly Christ will not knit such foule ugly members into himselfe the members must be suteable to the head Fourthly Christ will not marry unto himselfe so foule a sow or filthy swine untill he have washed her cleane from that which doth deforme and defile which is the ugly sinne it selfe Ephes 5. 27. Ephes 5. 27. Fifthly God will not acknowledge much lesse adopt for his Sons and daughters those whom hee sees full of the image of the Devill Sixthly no unclean thing can enter into the kingdome of Christ which is the the kingdome of heaven here on earth for except a man bee born again that is made a perfect new creature to the eyes of God by Justification and declare the same by being made a new creature to the eyes of men by Sanctification he cannot see the Kingdome of God Ioh. 3. 3. because the Kingdome of God is nothing Iohn 3. 3. but righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. Rom. 14. 17. Now then we may easily see whether these Objectors slipping from the excellency of free Justification taught by the first and purest Orthodox writers of the same are not to rectifie their judgements and seeing they goe about to maintaine their unbeliefe with Papisticall cavils whether a Minister upon paine of the for feiture of his faithfulnesse be not to convince them sharply that they may be sound in faith Tit. 1. 9. 13. And thus have I stood more largely in confuting Tit. 1. 9 13. this objection because I finde by daily experience that this cavill against the excellency of free Justification doth stick so fast between the teeth of naturall reason sense and feeling that many stumbling as I said before at this block of their sense and feeling doe greatly endanger the breaking of the neck of their faith and so make it a dead saith good for nothing neither to glorifie God nor save their soules but hereupon I may be briefer in the rest The next objection is this God knowes the sinnes Object 2 of his justified children as you your selfe confesse infinitely more perfectly than they themselves doe ergo hee see them in them because Knowing and Seeing are all one in God for his seeing is a phrase borrowed from the bodily eyes of men and applied metaphorically of God To which I answer that this objection is like Answ that Philosopher that looked so high into the Moon that neglecting what was neere him under his feet before hee was aware he was downe in a ditch for whilst it doth aspire and climbe up into heaven to look what is in God it neglects what a perfect abolishing of all our sins out of Gods sight the blood of Christ wrought neere us Rom. 10. 8. here below Rom. 10. 8. on earth and fals into the ditch of wrangling against the excellency of free Justification True it is that God doth not see as the Anthropomorphites fondly thought with bodily eyes as men see but yet to say that God doth not see but only know is somewhat bold seeing the Prophet saith he that made the eye shall not he see Psal 94. 9. And againe if wee Psal 94. 9 10. doe not know that the word to know as farre as wee are able to conceive of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also applyed to God whilst we avoid the sin of the Anthropomorphites we may make of God a mentall idoll And why because the nature of God is so incomprehensible that the very Angels doe cover their faces being not able to comprehend his knowing or seeing much lesse any man What then must bee our wisedome to come downe unto his word where he submits and applies himselfe to our capacity and if we doe see we shall finde that although Gods knowing and seeing be all one in God yet to us they are not all one in that sense wherein S. Paul cals the one simple and pure wisedome of God the manifold wisedome of God that is one and simple to God but manifold to us Againe because God is of one pure simple and uncompounded nature his mercy and his justice saith Augustine are all one in God and yet they are not all one to us nay more what can be more contrary than his mercy and justice to us and in us so likewise although Gods seeing and knowing be all one in God and although they be of so neere affinity that often times How Gods knowing and see◠gma be said to differ by two reasons the one be put for the
clothed with the wedding garment of Christs righteousnesse they are above our reason sense and feeling not only abolished out of Gods sight but also are made perfectly holy and righteous and whiter than snow from all spot of sinne in the sight of God freely Thus God did know the sinnes of Abraham and left the sense sight and feeling of them to abide to himselfe and before men for which mendid reprove him that hee might live by the faith of Gods power in abolishing them out of his owne sight and not by sense and feeling And yet they were so utterly abolished out of Gods sight and hee was thereby made so perfectly holy and righteous from all spot of sinne in the sight of God that although men did reprove him as we ought to reprove one another in love yet we read not that God tooke notice of any sinne in him neither did God being so familiar with him once rebuke him in all his life after his calling for any one sinne but did only try and exercise his faith But why did men rebuke him and not God because he was not perfectly holy and righteous to his owne sense and feeling and to menward by his sanctification but was perfectly holy and righteous from all spot of sinne to Godward by justification because he was the patterne and Father of them that are freely made so holy that they are without all fault and without all blame in the sight of God Collos 1. 22 23. So likewise God did know the stingings and poysonous Colos 22. 23. swellings and sorenesse of his people wounded in the Wildernesse with fiery Serpents and yet when by meerely looking upon the Brazen Serpent they were healed hee saw no poysonous swellings and sorenesse in them but saw his new worke of health and strength in them and saw them goe in this health and strength against their enimies And shall not the true substance the Sonne of God Christ Jesus figured by that shadow heale us much more though above our reason sense and feeling and perfectly abolish all the hellish sores and poyson of the fiery Serpent Satan out of Gods sight by making us perfectly holy and righteous from all spot of sinne in the sight of God freely This being so livelya shadow to teach us the power of the true substance Christ Jesus O let us hold fast the grace so miraculously fignified but more lovingly by his blood exhibited And thus much for the difference betweene Gods Knowing and Seeing of sinne Now let us proceed to other Scriptures objected which may hereby be the more briefly answered CHAP. V. Wherein other Scriptures Objected are cleered and answered AND first concerning that place Heb. 4. 13. Heb. 4. 13. whereat these Objectors doe so much stumble namely That all things are open and naked to Gods eyes c. Which without judgement understanding they hold out like the shield of Achilles strongly against the excellency of free Justification viz. that the childreÌ„ of God are made so perfectly holy and righteous in the sight of God that God doth see no sin in them when as it makes nothing against it but rather for it being rightly understood for it being the Apostles scope in all the third and fourth Chapters to exhort the converted Jewes purged and made pure in the sight of God by Christ alone Heb. 1. 3. unto constancy in faith and threatning and terrifying Heb. 1. 3. the hypocrites among them with feare of Gods revenging eye he tels them throughout the whole Epistle that if they continue sound in the faith embracing Christ constantly as their onely high Priest with the blood of Bulls and Goats Heb. 9. 13. purging them Heb. â— 13. by himselfe and cleansing them with his owne blood then God doth behold them their consciences their bodies their soules their spirits and all made pure and clean in his sight it being open and naked in his sight that Christ hath with that one Sacrifice made all them that are sanctified to bee in his sight by justification perfect for ever Heb. 10. 14. But if they be unbeleeving Heb. 10. 14. hypocrites distrusting Christs purifying and clensing them from all their sins in the sight of God and so falling from Christ by unbeleefe then how hidden and secret soever their unbeleefe and hypocrisie lay for a season and although they seemed to themselves and others never so holy and righteous by the Mosaicall purifyings and legall righteousnesse yet their sins were not abolished out of Gods sight and so all their unbeleefe and hypocrisie whatsoever they thought of themselves and what faire shew soever they made for a time to others yea all their corruption lay open manifest and naked to his eyes with whom in our profession we have trifling dealing with him who would at length in due time bring it to light as being naked in his sight and so would bee revenged of all unbeleefe and hypocrisie This place being all one in effect with that which Paul more fully exprosseth in another place Tit. 1. 15. saying To the pure namely Tit. 1. 15. made pure in the sight of God by justification freely all things are pure their hearts their odâ—sciences their mindes and all are pure in the sight of God because they are made perfectly good trees in the sight of God freely by justification and then cannot chuse but declare the same to the eyes of men by sanctification But to the selfe-deoeiving unbeleeving hypocrites though they thinke never so well of themselves deceiving with a faire appearance and legall zeale and devotion both themselves and others yet nothing is pure but their inward hearts and consciences are defiled and all their good and religious workes are manifest and naked to be in Gods sight abhomination Hag. Hag. 2. 14. Luke 16. 15. 2. 14. Luk. 16. 15. Thus the Apostle giving to all faithfull Ministers a true patterne of right exhortation that is not to mingle and confound the Law and Gospell and so to marre both but to give pure Law to whom the Law belongs and to give true and pure Gospell to whom the Gospell belongs and thus to divide the Word of God aright 2 Tim. 2. 15. for how 2 Tim 2. 15. fearefull a thing is it to say that the sins of Gods repenting and justified children lie naked to Gods eyes and to shew what little sight such objectors have of the horriblenesse of the least sin in the sight of God is notably expressed by that industrious labourer in the Lords Garden speaking of Christs being crucified Perk. upon the Creed naked upon the Crosse and saying thus that Christ was crucified naked came to passe by the goodnesse of God that we might have a remedy for our spirituall nakednesse which is when a man hath his sins lying open before Gods eyes and by reason thereof hee himselfe lyeth open to all Gods judgements so were the Laodiceans blind and naked so the Israelites
That Paul was a man as perfectly justified as any and yet he complaines of sin in himselfe and Rom. 7. 24. Objected saith O wretched man that I am who shall deliver me ergo The children of God are not made so perfectly holy and righteous from all spot of sin in the sight of God that God sees none in them To which I answer that all ought to have that feeling Answ in themselves that Paul had but yet the argument followes not because it is not Saint Pauls intent in that place to discribe in what state he and the justified children of God doe stand in the sight of God but what he and all the true children of God by the imperfection of their sanctification doe feele in themselves For hee there describing the battle that is in Gods children betweene the flesh and the spirit doth shew that whilst they looke into themselves and compare the imperfection of their sanctification with the perfection of the spirituall Law of God they doe finde and feele no good thing in themselves but meere wretchednesse which makes them so much the more to goe by faith wholy out of themselves and in the sight of God to be found only in Christ and in his righteousnesse Phil. 3. 9. Whereby all those sins and Phil 3 9. imperfections of their sanctification that they feele in themselves as a menstruous cloath are above their sense and feeling utterly abolished out of Gods sight by justification and they made from all spot of sin perfectly holy and righteous in the sight of God freely Which the Apostle testifies in another place saying He that knew no sinne was made sin for us that we being translated into him might be made the very righteousnesse of God 2 Cor. 5. 21. this is their state in the sight of 2 Cor. 5. 21. God For indeed as I said before in the answer to the first objection what place is there for faith to beleeve that we are thus perfectly holy and righteous in the sight of God if we did not feele the contrary in ourselves and how may they that are of faith with faithfull Abraham bee blessed Galat. 3. 9. if they feele no Gal. 3. 9. wretchednesse in themselves which feeling must continue untill having gotten the victory by faith they triumph in the experience of Gods truth And therefore should these objectors not only fixe their eyes upon the battel but looke also upon the ensuing victory for after this battel betweene feeling and faith presently followes the victory the Apostle not only giving thanks to God that he was delivered by Christ Rom. 7. 25. but also shewing wherein that victory did Rom. 7. 25. consist both in the cause of it and in the effects of triumphing the effect of triumph in these words Now then there is no judgement no punishment no condemnation to them that are in Christ Iesus The cause why followes because the righteousnesse of the Law though not inherently and actively of us yet objectively and passively is fulfilled in us Rom. 8. 4. whereby Rom. 3. 5. 4. above our sense and feeling we are made perfectly holy and righteous from all spot of sin in the sight of God freely Which as I said before contrary to their sense and feeling is the state in which they stand Rom. 5. 2. compleat Rom. 5. 2. in the sight of God Colos 2. 10. Colos 5. 10. 1 Iohn 3. 20. Objected Clered and expounded The next place of Scripture by which they will seeme to triumph is 1 Iohn 3. 20. where Saint Iohn saith If our hearts condemne us of sinne God is greater than our hearts and knowes all things Which objection although I might easily without absurdity put off with the former distinction betweene Gods knowing and seeing yet because the true meaning of the Apostle makes strongly for the present truth which they think by misunderstanding the same to make strongly against it therefore is this place to be further opened Herein lying their error that they apply this to the justified children of God which is spoken of the wicked and hypocrites for Saint Iohn setting downe in all that Epistle the markes of discerning true Christians from hypocrites both the verse going afore and the verse following after doe plainely shew that the twentieth verse is spoken of hypocrites The true meaning whereof is this If our hearts that is our consciences doe accuse and condemne us of willing practising any sinne it declares first that we are blinde and see not what an infinite horrible thing the least sinne is in the sight of God that it cannot be abolished but by the blood of the Son of God and yet dare willingly practise it Secondly the accusation terrors and condemning of conscience for the same shew our unbeleefe that we doe not truely trust Christ that he with his blood alone hath made us cleane from all sin in the sight of God and so rob Christ of his glory not beleeving that by cloathing us with his owne righteousnesse of unjust he hath made us just that is perfectly holy and righteous from all spot of sin in the sight of God freely whereby all accusation terrors and condemning of conscience would cease and end in peace for being justified by faith wee have peace towards God through our Lord Iesus Christ Rom. 5. 1. Thirdly by Rom. 5. 1. our willing practising of any sin we are unthankfull for so great benefits literally professed and so being blinde unfaithfull and unthankefull in Gods covenant we are hypocrites and then that sin that our evill condemning conscience doth accuse us of being not abolished is much more odious in Gods sight yea although wee flatter our selves thinking and seeming to our selves to be for all this true Christians yet God knowes and sees all our unbeliefe distrust unthankfulnesse and hypocrisie much more than wee our selves doe and must needs much more condemne us than our owne accusing evill consciences he being so infinite in knowledge and perfect in justice and as the fountaine of righteousnesse hating so infinitely all unrighteousnesse But then in the next verse follows the antithesis or contrary description of a true Christian saying Beloved if our conscience doth not condemne us then have we boldnesse towards God that is if the peace of conscience casting out the accusations terrors and condemnings of conscience doe reigne in your heart then it shewes plainly that in truth Phil. 4. 7. Colos 3. 15. you yeeld to Christ the glory of his blood and righteousnesse in making both you and your consciences of unjust just that is perfectly holy and righteous from all spot of sinne in the sight of God freely and so are no hypocrites in the Covenant of God because he hath made you good consciences quitting and excusing you of all sin two manner of wayes First by Justification that not only cleeres your conscience from all sin and condemning terrors for the same but also makes
you and your consciences perfect in holinesse and righteousnesse freely to God-ward and in the sight of God as the Apostle testifieth saying that the blood of Christ hath made our consciences so cleane that we are made holy and perfect concerning the conscience Heb. 9. 9. 14. whereby Heb. 9. 9. 14. being once purged with Christs blood wee have no more conscience of sinne Heb. 10. 2. 14. that is no more Heb. 10. 2. 14. accusations terrors and condemnings of conscience for sin because as it was said before Being justified by faith that is made perfectly holy and righteous from all spot of sinne in the sight of God freely wee have peace towards God through our Lord Iesus Christ Whereupon ariseth a threefold boldnesse as first Abrahams A threefold boldnesse ariseth from true justifying faith friendship and familiarity with God secondly a boldnes to promise to our selves from God all good things both temporall and eternall and thirdly boldnesse to pray for the same with assurance to receive whatsoever we ask because the prayer of a righteous man that is made perfectly holy and righteous in the sight of God freely cannot but availe much I am 5. 15 Iam 5. 15 16 17 16 17. And as our consciences are thus made good to God-ward by Justification so secondly they are made good to men-ward by Sanctification because when we see that the least sin is such an infinite horrible thing in the sight of God that we must needs be made cleane from all spot of sin in the sight of God though it cost the price of the blood of the Son of God to effect it then we keep his Commandements and doe those things that are pleasing to God zealously in the sight of men also Therefore to conclude with S. Iohn This is the Commandement of all Commandements that we beleeve in the name or power of Iesus Christ that of unjust he makes us just that is perfectly holy and righteous in the sight of God freely by which we practise all Commandements and so doe manifest that wee have the holy Ghost and are not hypocrites neither towards God by Justification nor towards men by Sanctification To the next Scriptures viz. that God saw sin in the justified Church of the Corinths and punished them for the same 1 Cor. 11. and also in the Churches of 1 Cor. 11. 30. Asia Revelat. 2. and 3. ergo the children of God are Rev. 2. and 3. objected and cleared not made so perfectly holy and righteous from all spot of sinne in the sight of God freely that God sees no sin in them I say that as this is a Papisticall cavill also objected against the Protestants defending the perfection of free Justification so doe I answer with the Protestant Antagonists that these examples when people and whole Churches are alleaged as the Corinths the Churches of Asia and the Church of the Hebrews and such like they alter the question and come not within the compasse of that whereof we speak for it is one thing to speak of the Justification Iustification of a Church and a particular man different of the whole body of a people and another thing to speak of the Justification of one particular man because a true particular child of God is justified absolutely but an whole Church or Nation is not justified absolutely but respectively Some in the same and sometime the greater multitude falling away and are collectively reproved being Reprobates in which sense Paul said that all Asia was turned away from him 2 Tim. 1. 15. Againe othersome may bee 2 Tim. 1. 15. in the dead generall calling of Christianity of Gods election but not yet effectually called nor justified Bearing a name that they live but they are dead Revel 3. Revel 3. 1. 1. Such were they of whom the Apostle speaketh saying some have not the knowledge of God I speak this to your shame 1 Cor. 15 34. Such also were the luke-warme 1 Cor. 15. 34. Laodiceans that were not yet cloathed with the white raiment that their filthy nakednesse do not appeare whom yet in love for the Election sake Christ rebuked and willed to get on the white garment that their filthy nakednesse might not appear before Revel 3. 17 18 19. him Revel 3. 17 18 19. Againe other some although they be justified and thereby all their sins utterly abolished out of Gods sight yet they finde the fruits effects benefits experience and comforts of the same but weakly according to their weak faith wherby they are exercised with many crosses and afflictions to the raising up of their faith to apprehend more fully the Grace of Justification that hath abolished all their sins out of Gods sight such as it appeares were those Corinthians of whom the Apostle speaketh in that eleventh to the Corinthians saying For this cause many of you are sick and many weak c. For what cause namely because you discern not the Lords body Here was weak faith according to which they found agreeable that great axiome of the Gospel Bee it unto thee according to thy Matt. 15. 2â— faith But fourthly and lastly some are absolutely justified and these are they that are here spoken of properly such were those few names in Sardis which had not defiled their garments that is they had not mixed and corrupted Free Iustification whereby they walked with Christ in white that is in the glory of the same for they thereby are worthy Revel 3. 4. Such also are those Revel 3. 4. Revel 7. 9 13. great multitudes of all Nations spoken of Revel 7. which were cloathed with long white Robes viz. Of Christ righteousnesse and had Palmes of victory over sin death the Devill and all euils in their hands of faith And cry with a loud voyce that is joyfully and zealously saying salvation commeth of our God that sitteth upon the Throne and of the Lamb that is withdrawing utterly from their works and ascribing the whole cause and glory of their salvation only and alone to God the Father and to his Sonne Iesus Christ And they have washed and enlarged their long Robes that is they have extolled dignified and magnified the glory of Free Iustification as Paul did 2 Cor. 3. 7 8 10 11. saying If the 2 Cor. 3. 7 8 10 11. ministration of condemnation were glorious much more doth the ministration of righteousnesse exceed in glory And againe I count all things losse and doe judge them to bee dung that I may be found in Christ not having mine own righteousnesse of sanctification by my walking after the Law which is but dung but the righteousnesse which is of God by the faith of Iesus Christ Philip. 3. 9. moreover Psal 3. 9. these have made their long Robes white in the blood of the Lamb that is they beleeve that the blood of Christ hath made them in the sight of God from all sin whiter than snow Psal 51. 7. and
nest as a bastard brood But if we doe thus annoint our eyes wee may easily by right marking the differing glory of these three times answer the former proposed question namely how it comes to passe that the faithfull dispensers of Gods mysteries avouch that God saw sinne in these Justified persons exemplified and yet now sees none in us but that the weakest capacity may not stumble at this phrase of the learned expressing the glory of free justification I will for the weaker memory make all that hath been spoken of this point cleere and manifest by a breefe and plaine antithesis thus First God saw sin in them as the vaile not fully yet An antithesis shewing the difference between the state of the old Testament and new Rom 3. 21. Zach. 13. 1. Dan. 9. 24. Ierem. 50. 20. 1 Iohn 1 7. Heb. 10. 14 17 18. Gal. 4. 1 2 3. revealing and manifesting the glory of free justification Rom. 3. 21. but he sees none in us as the vaile is removed away and the glory that we are made perfectly holy and righteous from all spot of sin in the sight of God freely is fully revealed and fully manifested Zachar. 13. 1. Dan. 9. 24. Ierem. 50. 20. 1 Iohn 1 7. Hebr. 10. 14. 17 18. Secondly God saw sin in them as they were haeredes pupulli children that had need of the rod by reason of their non-age Galat. 4. 1 2 3. but he sees none in us as being haeredes adulti full-growne heires emancipati Gal. 4. 4 5. Gal. 4. 4 5 Thirdly God saw sin in them and punished them for it as they were under the Schoolemaster of the Law Galat. 3. 23 24. But he sees none in us as we Gal. 3. 23 24. after faith is come that we are made perfectly holy and righteous from all spot of sin in the sight of God freely are no longer under a Schoolemaster Gal. 3. 25. Gal. 3. 25. Fourthly God saw sin in them as they were not made perfect concerning the conscience Heb. 9. 9. but he sees Hebr. 9. 9. none in us as we being perfectly purified with Christs blood actually and fully exhibited Hebr. 9. 13. 14. Heb. 9. 13 14. Heb. 10. 1. 2. 14. 22. Have no more conscience of sin Heb. 10. 1 2. 14. 22. Fithly God saw sin in them as they were come unto the Mount burning with fire and to darknesse and blacknesse and tempest Heb. 12. 18. 21. but he sees none in Heb. 12. 18. 21. us as we are come to Mount Zion and to the City of the living God and to the celestiall Jerusalem Heb. 12. 22 23 24. Heb. 12. 22 23 24. Sixthly God saw sin in them as being under the time of the Law and spirit of bondage to feare but he sees none in us as we are under the time of the Gospel and spirit of joy and love that casteth out that feare Rom. 8. 15. 1 Ioh. 4. 18. Rom. 8. 15. 1 Iohn 4. 18. Seventhly God saw sin in them as their Prophets and Teachers being lesser than Iohn Baptist came not preaching and opening the Kingdome of Heaven but he sees none in us as the least of our Prophets and Teachers being in their Ministery greater then Iohn Baptist doe bring us fully into the Kingdome of Heaven Matth. 11. 11. Luke 16. 16. Which Kingdome Matth. 11. 11. Luke 16. 16. of Heaven is not meat not drink much lesse sin and punishment but righteousnesse and peace and joy in the holy Ghost Rom. 14. 17. Rom. 14. 17. Eightly God saw sin in them as they were under the Old Testament that made nothing perfect but he sees none in us as we are under the New and better Testament stablished upon better promises and makes us perfect Heb. 7. 19. and 8. 6. and 10. 1 2. 14. and Heb 7. 19. 8. 6. 10. 1 2. 14. 11. 39 40. 1. lewel 11. 39 40. All which is worthily expressed by that Reverend Iewel of England saying thus Our elder Fathers in the Old Testament were under a Schoolemaster and had not the perfect knowledge of this light But now God hath scattered all these Clouds and we behold as in a mirror the glory of God with open face Our elder Fathers in the Old Testament had only a dimme candle to guide their feet we have the bright Sun Beames O wonderfull difference They had only the greene blade of the corne we have the plentifull encrease even as in the time of harvest 〈◊〉 exceeding advantage They had the shadow we have the light they had only a drop to refresh themselves we have the whole streame of Gods mercies powred upon us Now is that new Ierusalem the glorious City of our God revealed from on high Now hath the bright Sun of righteousnesse appeared from on high Now hath God made the new heavens the new earth and hath fixed his Tabernacle and dwelling place among men O that our tongues were untied and our lips touched with the burning coale from the Altar Christ that we might layout the worth and glory of these things then should we be right Ministers of the Gospel of Christ then should we make our feete beautifull by bringing these glad tidings of peace and these glad tidings of good things not confounding but truely distinguishing betweene the glory of the Old Testament and the exceeding glory of the New yet I end this point saying with Calvin That this distinction Christ himselfe meant of when he said the Law and the Prophets are unto Iohn and that from thence forth the Kingdome of heaven that is the fulnesse of the treasures of the Gospel is preached and Luke 16. 16. every man presseth into it Luke 16. 16. CHAP. VII Containing Answeres to certaine Reasons Objected NOW let us proceed to their third and last Third and last sort of Objectons sort of Objections namely their Reasons which prove their matter no better than their misunderstood Scriptures and examples but only bewray more unbeleefe First they say that God doth correct with afflictions and crosses yea and punish his Justified children for sin Ergo they are not with the wedding garment of Christs righteousnesse made so perfectly holy and righteous from all spot of sin in the sight of God freely that God sees no sin in them For say they will a loving father correct and punish his children for no fault Now because this also as well as the former that went before and the rest that follow after is a Papisticall cavill much pressed by them also to prove that the Justified children of God are not made both from culpa the sin and reatus the guilt and poena the punishment perfectly holy and righteous in the sight of God freely And because some Protestants writing in their bookes of Gods correcting his children for sin are not rightly understood and on the other side by the Thomisticall distinctions of the Schoolemen of a
fourefold punishment the Law and the Gospel as Luther justly complaines are much confounded yea and that in the bookes of the ancient Fathers except somewhat in Augustine the true and cleere difference in this case betweene the Law and the Gospel is not rightly distinguished which as he truely proveth and experience shewes brought the Gospel of Grace into much corruption with workes and mens consciences into great danger therefore is this point somewhat the more largely to be handled and reduced to the purity of the Scriptures which is done by marking that the cleere fountaine of Gods Word doth distinguish crosses and afflictions but into two sorts The first sort are legall Two sorts of afflictions crosses and the second are Evangelicall crosses and afflictions First the legall crosses are the lashes of the Law 1 Legall and belong to such persons as are not converted at the leastwise actively and declaratively and as these unconverted persons are of two sorts the Reprobate and the Elect so likewise the use and operation of these legall crosses is twofold either Vindicative or Corrective Vindicative are such afflictions as God executeth Vindicative upon the wicked and Reprobates not converting them but for their malicious wickednesse as with flashes and flames of his wrath destroying and confounding them in which sense God is called the God of vengeance Psal 94. 1 2. saying O Lord God to Psal 94. 1 2. whom vengeance belongeth O God to whom vengeance belongeth shew thy selfe Lift up thy selfe thou judge of the earth render a reward to the proud But corrective afflictions are such lashes of the Law as are executed Corrective upon those persons that are the children of God by Election but not yet converted and so under the Law and therefore those afflictions are not in wrath to confound them but in mercy to prepare them unto their conversion and thus whilst they live loosely wickedly and luke-warme Laodiceans not effectually called and converted these crosses and afflictions doe serve to correct them for their sinnes because as God whilst they are not yet converted sees them in their sins or which is all one sees sin in them by reason that they are not yet abolished out of his sight being yet in the kingdome of darknesse and sin as the Ephesians and such others were before their conversion Ephes 2. 1 2 3. So he laies crosses and afflictions upon Ephes 2. 1 2 3. them as the rods and lashes of the Law for their sins that so they may look into the horriblenesse and foulnesse of them and feeling a taste of Gods wrath and seeing their most fearefull danger by the same may flie to Christ that he by his blood may wash away and utterly abolish all their sins out of Gods sight and make them perfectly holy and righteous from all spot of sin in the sight of God freely which grace of Justification bringing forth also Sanctification truly converts them unto God Thus the School-master of the Law that held the Church of the Jewes as little children under the rod untill the comming of Christ as is before declared is also a School-master to drive with the lashes of crosses and afflictions the unconverted Gentiles also unto Christ and so is that saying of S. Paul common both to Jew and Gentile That the Law is a School-master to drive us to Christ that he may heale both our soules of sinne and our bodies Gal. 3. 24. Lament 3. 39 40. 1 Sam. 12. 14 15. Psal 89. 30 31 32. 1 Cor. 11. 31 32. Revel 3. 18 19. of afflictions by making us righteous freely by faith Gal. 3. 24. Examples for these legall crosses and afflictions are these Lament 3. 39 40. Why is the living man sorrowfull Man suffereth for his sins 1 Sam. 12. 14. and Psal 89. 30 31 32. and 1 Cor. 11. 31 32. and Revelat. 3. 18 19. where although the luke-warme Laodiceans had not gotten on the white garment of Justification that their filthy nakednesse might not appeare yet for the Election sake they are rebuked and threatned and chastened in love to get the same white raiment on that their filthy nakednesse may not appeare with many such places both in the old Testament and in the new innumerable All which places are easily discerned to be legall by that infallible rule of discerning the voyce of the Law and the voyce of the Gospel one from the other before set downe out of Patricks places in the answer to the objection of Psalme 51. 4. which legall rebukes afflictions and corrections because they are the Elect upon whom they are executed and that to so profitable an end as to drive them to Christ that he may convert them hereupon are the many commendations of them both in the Scriptures and writings of the learned as that they give understanding that they are medicinable that they that endure them are blessed that they are tokens of Gods love and such like not that they are such in themselves or have any vertue in them perse to convert or heale or make blessed for the law with all her rods and lashes can doe none of these for they are the sole glory of Christ alone But per accidens because they prepare us and drive us to Christ unto whom when wee are come out of him alone we draw virtue by faith that heales and converts us and makes us blessed healing us by faith only with the wedding-garment of his own righteousnesse And because there are alwayes in every congregation many unhumbled persons not terrified with the horriblenesse of the least sin but are cold dead luke-warme and secure ones to be called at the least as I said before actively and declaratively at all houres and many meere civill honest men yea and sometimes many holy hypocrites conceited of their owne holy walking and righteousnesse therefore must a faithfull Minister though as I said before not mixe and mingle the Law and the Gospel as one would mingle black and white together and marre both but yet ever and alwayes preach the Law to the humbling of such persons And he must not only and alwayes preach it but also wherein many of us doe too much faile just as Luther prophecied that it would come to passe after his time that the very Law would not bee preached in his true veine and nature againe wee must alwayes preach it to such persons as killingly as we can or else as Luther truly saith To preach the Law truly is to preach it killingly 2 Cor. 3. 6 7. Rom. 7. 9. it doth make but hypocrites for the more killingly the Law is preached the more truly it is preached 2 Cor. 3. 6 7. Rom. 7. 9. that is it must be preached first spiritually as Christ expoundeth it in the fifth sixth and seventh chapters of Math. and secondly as nigh as wee can possibly by laying out the horriblenesse of the least sin in the sight of God and then the multitude
of them in the spirituall breach of each Commandement both by commission and omission and thirdly the five fold punishment that God daily executeth in ☞ one place or other we must preach it as nigh as I said as possibly we can with the same majesty that God spake it in thundering and lightening and terrible earth-quake and flaming fire reaching up to the midst of heaven for which right nature of it it is called the fiery Law Deut. 33. 2. that so it may bee to secure Deut. 33. 2. ones and unto them that are under it the lightening of Gods wrath the thundering of his anger the messenger of death the hammer and ratling of hell to break in pieces the hard stones that lie secure in the least sin Now when the preaching of the â—aw shewing the horriblenesse of the least sin in the sight of God and the fearefulnesse of Gods wrath for the same hath thus humbled and terrified and killed men then they flie willingly to Christ by faith and sighing up to him he by his full satisfactory punishment heales all their soares by making them perfectly holy and righteous from all spot of sin in the sight of God freely then this also sanctifieth them and makes them full of comfort joy love and zeale of glorifying God in all holy and godly conversation by zealous doing and cheerfull walking by love in all Gods Commandements which is the true Evangelicall Repentance continually walked in that Christ is said to give by turning away every one from his iniquities Acts 3. 26. And hitherto of legall crosses and afflictions Act 3. 26. Now on the other side Evangelicall crosses arise 2 Evangelicall Why Evangelicall crosses are not to correct and punish for sin of the Gospel and are laid upon them that are thus truly actively and declaratively converted not to correct and punish them for their sins as before for this were to mingle to mixe and confound the Law and the Gospel this were to deny Christs satisfactory punishment because it is therefore fully satisfactory because we have thereby not one spot or wrinkle of sinne nor any such thing in the sight of God Ephes 5. 27. Ephes 5. 27. It is therefore fully satisfactory because by his death upon the crosse he hath made us so holy that we are without all blame and without all fault in the sight of God freely Colos 1. 22. yea this were to deny that of unjust wee Colos 1. 22. are made just that is perfectly holy and righteous from all spot of sin in the sight of God freely And briefly this were to deny the expresse words of S. Paul saying That after â—â—ith is come that we are made thus perfectly holy and righteous in the sight of God we are no longer under a Schoolmaster Galat. 3. 25. But the Evangelicall crosses Gal. 3. 25. The use of Evangelicall crosses are two First triall of faith and afflictions upon the justified and converted have also these two uses first to try their faith and secondly to exercise that faith that hath made them so perfectly holy and righteous from all spot of sinne in the sight of God freely First I say for the triall of their faith to try them how they will sticke to the assurance of this truth of God and power of Christ in this worke of the wedding garment wrought upon them by his blood when the feeling of sin in the flesh and these crosses and afflictions comming as it were in the neck of the same would to sense and feeling perswade them to the cleane contrary viz. that the blood of Christ hath not made them cleane from all sin 1 Iohn 1 7. and 1 Iohn 1 7. that Christ hath not made them perfectly holy and righteous from all spot of sin in the sight of God freely unto which temptation if we yeeld what is this but to deny Christ and his blood Secondly they serve to exercise encrease make 2 To exercise and encrease our faith strong and to give us an experimentall feeling in our selves of that faith that hath made us perfectly holy and righteous from all spot of sin in the sight of God freely For it is true that the faith of Gods children is weak and will sometimes stagger and droope and their sanctification will be like the Moone as it were in the wane and faile as Abrahams did sometimes but because they are cloathed with the Sun as shall be further shewed hereafter in the second part of Justification that is because the wedding garment of Christs righteousnesse wherewith they are cloathed never failes them therefore although the said weaknesse of their faith and other imperfections of their sanctification be covered and utterly abolished from before God with the perfection of Christs faith and compleat sanctification wherewith they are cloathed and thus being translated into Christ they still abide compleat in the sight of God Colos 2. 10. Yet by these crosses Colos 2. 10. faith to themselves-ward and to their owne experience and feeling is made more strong and raised to apprehend more fully from faith to faith that wedding garment of Christs righteousnesse that hath made them to stand so perfectly holy and righteous from all spot of sin in the sight of God freely which power of Christ in thus justifying them makes them to say with Saint Paul in their greatest afflictions When I am weake then am I strong 2 Cor. 12. 10. because when they feele 2 Cor. 12. 10. crosses and afflictions upon them which properly are the effects of sin and of one not justified in the sight of God it makes them to examine themselves whether they be justified and to looke better and deeper into the worth of it and to apprehend it more strongly and to cling the faster unto it with prayer to God for the vertue and comfort of it And finding in their consciences that they give to Christ the glory of his blood by beleeving that they are justified it makes them to rise up in great joy in the very midst of those afflictions and this greater joy encreaseth and brings forth more abundantly all experimentall graces of sanctification that gives experience both to them selves to others that they are made perfectly holy righteous from al spot of sin in the sight of God freely and so blessed and saved for ever this is that which is meant Ioh. 15. 1 2 3. Where Christ saith Now are you Iohn 15. 1 2 3. clean through the Word that I have spoken unto you c. That is now already by my word of Free Iustification are yee made perfect good trees in the sight of God freely but it remâ—ineth that this faith of yours be exercised with many crosses afflictions that so it may be made strong and bring forth the good fruits of Sanctification the more abundantly This is to bee seene in the lives of Abraham Isaack and Iacob and very cleerly in
Iosephs afflicted of his brethren sold into Egypt and in Egypt for his faith and chastitie and filiall fear of God plaine evidences of his Free Iustification though not as yet cleerly revealed and manifested Rom. 3. 21. Rom. 3. 21. was cast into prison expresly testified by the holy Ghost to be for the tryall and exercise of his faith Psal 105. 19 22. The like is to bee seen in the three Psal 105. 19 22. Children of Israel cast into the hot fierie Oven and of Daniel cast into the Lyons Den and many others to be seen as in a cleer Looking-Glasse in the eleventh to the Hebrewes whose faith by much exercising in troubles was made so strong that they brought forth much and wonderfull fruit Hence of this second sort of afflictions doe arise farre greater prayses than of the first sort as that they fashion us like to the Image of Christ that they are more precious than gold that they manifest and declare the rich graces wrought in us by Justification and the spirit of God For when we see sinne in our flesh and feele crosses and afflictions as it were punishments upon us for the same then to beleeve that the blood of Christ hath made us in the sight of God clean from all sinne 1 Ioh. 1. 7. and that we have not one spot or wrinkle of 1 Ioh. 1. 7. sinne in the sight of God or any such thing is a mighty tryall and manifestation of our faith in the blood of Christ and a wonderfull giving to Christ the glory of his death and resurrection Rom. 4. 20. but who and Rom. 4. 20. how few when afflictions come do here stand as Saint Paul speaks Rom. 5. 2. But then if we do so this causes Rom. 5. 2. God to return with all experimentall comforts and blessings unto us as three places of Scripture for confirmation Three Scriptures opened and explained of all this are worthy the opening as three sufficient witnesses by which every word must stand As first Rom. 5. 1 2 3 4 5. where the Apostle saith 1 Rom. 5. 1 2 3 4 5. Being justified by faith that is made perfectly holy and righteous from all spot of sinne in the sight of God freely Wee have peace towards God that is all beating blowes and anger is ceased through our Lord Iesus Christ for saith the Prophet Hee was wounded for our transgressions he was bruised for our iniquities the chastiment of our peace was layed upon him that is all correction and chastisement for all sin needful for the making of perfect peace between God and his justified children was layed upon him and with his strips we are Esay 53. 5. healed wherein we stand and rejoyce under the hope of the glory of God And not only so but we glory in afflictions also knowing that they are not now whippings corrections and punishments for our sinnes as before the blood of Christ had made us clean from all sin for surely a a child hath little cause to glory in his whipping for his faults but hath rather shame and dejection but we glory because now they are changed into a new nature and use namely to work patience that is a quiet contented suffering and enduring to have our faith tryed whether wee will contrary to our present sense and feeling give this glory to Christs blood that hee hath justified us that is made us perfectly holy and righteous from all spot of sinne in the sight of God freely whereby God saith unto us as hee said unto Abraham Now I know that thou beleevest in my Sons blood then this patient enduring of tryall bringeth forth experience that by Gods gracious deliverances from those afflictions his Sons blood hath made us clean from all sin in the sight of God as Ezekiah said being healed of his sicknesse Now I know that thou hast cast all my sin behind thy back Then this experience bringeth forth a sound hope and trust in God that is a flat promising unto our selves from God and a very expectation of all good things and blessings both temporall and eternall And this hope makes us not ashamed that is shall not be frustrated because the love of God in justifying us with his Sons blood being thus experimentally powred abroad into our hearts by the holy Ghost assureth us that if hee spared not his own Son when wee were sinners to justifie us much more being now justified that is no sinners in his sight will hee with him give us all things also Rom. 8. 32. Thus we see how the wedding-garment Rom. 8. 32. of Christs righteousnesse put on in Justification doth not only make us compleat freely in the sight of God Coloss 2. 10. but also the faith hereof being exercised Coloss 2. 10. with crosses and afflictions makes us in our own feeling and experience compleat to our selves more and more The second proofe confirming this yet more plainly is Iam. 1. 2 3 4 5 6. saying Brethren count it a matter Iames 1. 2 3 4 5 6 explained of all or exceeding joy when yee fall into divers temptations or tryalls marke how he baptiseth crosses and afflictions as it were with a new name taken from the change of the nature of them by the Gospel and from the end and use of them calling them temptations and tryals as when it is said God tempted Abraham Gen. 22. 1. so crosses and afflictions are to tempt Gen. 22. 1. and try us whether we will beleeve when we seeme to feele the contrary that his Sonnes blood hath made us perfectly holy and righteous from all spot of sin in his sight freely But to what end doth he so try us it followes Knowing that the triall of your faith worketh patience that is a quiet and contented waiting by reason that sinne the cause of all evill is done away to see a good issue and the fore-said experimentall use of them and this patient waiting brings forth that perfect work that thus we may be perfect not only inwardly mystically and freely to Godward in Christs perfectnesse Coloss 2. 10. Heb. 11. 4. but also grow perfect Coloss 1. 10. Heb. 11. 4. and entire lacking nothing to our selves-ward and in our own experimentall feeling declaratively and outwardly And if any man lack this wisdome of thus rejoycing exceedingly for these causes in afflictions let him ask it of God but let him ask in Faith that is in assurance that Christ is hiâ— sufficient wisdome and hath made him sufficiently perfect to God-ward in Christs own compleat perfection in that foundation of all experimentall blessings that Christ hath justified him that is made him perfectly wise holy and righteous and so entire and lacking nothing to God-ward and herein waver not because it is Christs own glory for he that wavereth in this efficacie of Christs blood is like a wave of the Sea â—ost of the wind and carried away to the robbing of Christ of
correct and punish them for the same must needs trouble the consciences of Gods children except they be hypocrites exceedingly because the corrections of a loving Father have some respect to the hainousnesse of the fault committed and correcteth accordingly therefore seeing the least sin is so infinite an horrible thing in the sight of God so infinitly detested of him that if for one small motion of sinne but meerely to chastise and correct us for it he should lay us in hell fire and there let us lye a thousand yeares and afterwards deliver us any man may see if he be not an hypocrite in the sight of sin that it were but a moderate and small correction for one sin if it be but the coldnesse or spice of vaine-glory in one good worke much more then if a man be not a grosse hypocrite to count his many sins to be corrected very small how can hee chuse but feare and looke every houre for most horrible temporall plagues meerly to correct and yet in mercy to chastise him for all his innumerable horrible sins that God sees in in him but these miscillane Christians never knew what an horrible thing the least motion of sin is in the sight of God and therefore feare not horrible corrections for them untill they come for dallying with Gods Justice and for their unbeliefe and robbing of Christ of the glory of the chastisement of our peace Esay 53. 5. to beare it themselves they come to bee Esay 53. 5. chastised and corrected in hell where I dare warrant them they shall have correction enough and nothing but just and due correction for their sins Eightly whilst the light of nature and reason thinks to provide the better greatly to further the care and diligence of holy walking with fear of corrections and whippings and lashes of crosses and afflictions which fleshly and Papistical wisedome is the very kore of this soare she doth indeed greatly hinder true sanctification and the Evangelicall true Repentance and holy walking both in the whole and in the parts of the same First in the whole most evidently for seeing the least sin is the plague-soare of the soule making us sick and unable to doe any spirituall duty pining away even unto the death of hell and nothing can heale us of the same but free justification by making us by the blood of Christ perfectly holy and righteous from all spot of sin in the sight of God freely and thus by his stripes wee are healed and truely made whole Esay 53. 5. and seeing Esay 53. 5. sanctification is but the lively stirring about that comes of this healing by justification can we then stirre lively in the duties of sanctification before wee feele our selves healed of the deadly sicknesse of our sins by Justification was Naaman the Syrian so religious towards the true God so loving to the Prophet so meeke gentle and liberall to his servant before he felt himselfe freely healed of his Leprosie and shall not the perfect healing of us from all sin a thousand times worse Leprosie doe the same much more in us when we are once come to see by faith how perfectly holy and righteous we are made from all spot of sin the spirituall Leprosie in the sight of God freely and that also not in the water of Iordan but in the laver of the blood of Christ Againe did the sinfull woman in the Gospel wash in true Repentance the feet of Jesus Christ with her teares and kisse them so often in such love untill by perceiving that much both for matter manner and measure was forgiven her she loved much Luke 7. 47. Then for the parts of sanctification and Repentance Luke 7 47. Two parts of sanctification 1 Mo tificanon and first mortification seeing the least motions of sin even in thought only are such horrible poison of hell so poisoning us and all our holy walking of sanctification that as Christ saith they defile all unto damnation when we see that nothing can make us spiritually clean from them except the Son of God be killed to temper for us with his blood so precious an Antidote or confection as is justification only able to make us mystically perfectly holy and righteous from them all in the sight of God and so first makes our inside of our cup even of our mindes and consciences passively pure and clean in the sight of God freely Titus 1. 15. or else these wormes of our soules Titus 2. 15. even the very stirring motions only will as truely and certainely kill us as they killed Christ doe we not then begin to see in the streame of Christs blood washing us from them the vilenesse of these evill thoughts and leasts motions and begin to hate them as the venemous vipers of our soule either eating out our heart or the heart of Christ Jesus and thus hating the evill thoughts and first motions of sin doth not this make us much more to hate and crucifie the grosse acts and outward practises of the same So for the second part of sanctification called vivification being Secondly vivification a quickening with joy love and zeale of Gods glory by cheerefull walking in all his commandements Did the tenth Leper returne with such joy did hee praise God with such a loud voice and did hee fall downe and worship Christ so fervently before he felt himselfe healed of his Leprosie which was as the learned shewes a true tipe and figure of our free justification Vid. Maâ—lo in Luke 17. or did the children of Israel stung in the Wildernesse with fiery Serpents goe powerfully and cheerefully and couragiously against their enimies untill by looking upon the Brazen Serpent they felt themselves perfectly healed of all their poisonous stingings which is the liveliest figure of the efficacy of our free justification of all Thus we see how the lessening of the glory of our justification extinguisheth the vigour of our sanctification both hindering our joy lessening our love and quenching our zeale that otherwise by the exceeding greatnesse of Christs benefits would exceedingly abound Esay 61. 3. Titus 2. 14. Esay 61. 3. Titus 2. 14. 9 Ninthly this Doctrine that God sees sin in his justified children to correct and punish them for the same expells the filiall feare and brings in the slavish and servile feare and makes his children to serve him with eye-service for whereas the filiall feare is to avoide the evill that the childe knowes to dislike and displease his father and to doe the good that pleaseth and liketh him not for feare of blowes punishment and beating if his father should see him but with a single eye like nature loving inclination and dutifull affection of love and reverence though his Father neither saw him nor would punish him for the same But on the other side the servile feare looks only to the masters eye and avoydeth evill doing and doth the commanded good duties either for his wages or for
the Gospel and that these are the things which the holy Ghost shewes unto them Christ himselfe testifies saying When the spirit of truth is come hee shall glorifie mee mark that but how or after what manner shall hee glorifie Christ it followes for hee shall take of mine namely that the blood of Jesus Christ the Sonne of God doth make us cleane in the sight of God from all sinne 1 Ioh. 1. 7. Ioh. 1. 7. Ioh. 16. 14. And shall shew it unto you Ioh. 16. 14. certainly if the spirit doe not shew us this nobody will shew it us for the whole world the flesh our own sense and feeling and the Devill do all shew us the contrary but yet saith Christ when the spirit shall come he shall judge contrary to all these for he shall judge the whole world of Beleevers in my ascension of nothing but righteousnesse verse 10. Because as Luther truly saith Verse 10. upon that place In eo enim transitupeccatum in justitiam absorptum est that is in that passage of his into heaven the sinne of Beleevers is absorpted and swallowed up into righteousnesse Whereupon it followes of necessity that such preachers as blend these two glasses and intermix them and so do darken them and such people as see not that they are cleane from all sinne in the sight of God freely may justly suspect themselves to be sensuall as Iude saith not having the Spirit shewing plainely that they see no more of the foulnesse of sin then the light of nature teacheth and so did never look rightly by the spirit into the glasse of the Law to be truly touched with the foulnesse of sin it selfe Secondly they did never look rightly into the glasse of the Gospel to see themselves translated out of sin into righteousnesse and unbeliefe being blind to discern these things of the spirit 1 Cor. 2. 14. 1 Cor. 2. 14. as before shee went about to make God blind so now shee falsifies the witnesse of the holy Ghost saying that he testifies of â—inne the work of the Divell in the justified children of God when taking only of Christ and of his benefits and shewing them to Beleevers he testifieth only of righteousnesse Iohn 16. 10. and so glorifies Ioh. 16. 10. 1 Ioh. 1. 7. Christ and his blood 1 Iohn 1. 7. THe sourth reason objected is this The Lord by Fourth Reason objected his spirit doth mortifie our sinnes daily Rom. 8. and shall he not see those sinnes which by his spirit he doth mortifie ergo the children of God are not with the wedding-garment of Christs righteousnesse made perfectly holy and righteous from all spot of sinne in the sight of God freely To which I answer That as this reason doth seeme Answ most plausible to naturall reason so it is that by which these Objectors doe not only most of all delude and deceive themselves and others but also is the Papists cunningest thiefe which they use after the cleanliest manner to rob Christ of his glory against which my heart yearns But oh that it did burne more against it But that we may understand the deceit of this argument we must mark two things first that the expresse words of the Text in this objection serpent-like suppressed are these If ye that is the faithfull doe mortifie the deeds of the body by the spirit Rom. 8. Rom. 8. 13. 13. Secondly we must mark that this mortifying is all one with that saying of S. Iohn And he that hath this 1 Ioh 3. 3. hope doth purifie himselfe c. And with that saying of S. Paul who although as an elect vessell to preach unto the Gentiles did most of all urge and presse free Act. 9. Iustification yet hee saith Let us cleanse our selves from all filthinesse of the flesh and spirit 2 Cor. 7 1. Now 2 Cor. 7. 1. wee must not understand that wee purifie that wee mortifie that wee cleanse our selves no not by the spirit properly to the sight of God For this is the meere and only and proper work of Christs blood and of the spirit cloathing us with Christs righteousnesse who thus alone by himselfe only purifieth us from our sins properly in the sight of God as the Apostle saith Heb. 9. 14. For if the blood of Buls and Goats sprinkling Heb 9. 14. the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall sprit offered himselfe without spot to God purifie your conscience from dead works c. and is set downe to be one of the maine things that declare the glory of Christs â—od-head Heb. 1. 3. where among other praises Heb. 1. 3. of the power of his Godhead this is one That hee hath purified us from our sins by himselfe and therefore it is rightly said in the Doctrine of our Church taught by the first Restorers of the Gospel in this land in King Edward dayes That it is the greatest arrogancie and presumption of man that Anti-christ could set up against God to affirme that we take away that we purifie that we cleanse our own sinnes out of the the sight of God either in whole or in part But how then will some say doe we purifie and Quest cleanse our selves I answer that wee cleanse and mortifie and purifie Answ our selves only Declaratively to the sight of men that is we only declare both to our selves and to others in the way of thankfulnesse that the holy Ghost hath by cloathing us with the wedding-garment of Christs righteousnesse purified mortified cleansed and utterly abolished all our sins out of Gods sight freely Whereby the holy Ghost sees us not properly mortifying cleansing and purifying our sins out of the sight of God our selves for then hee should see us robbing Christ of that glory which his blood hath freely done before wee begin but when the wedding-garment wrought by his blood hath freely purified them out of Gods sight then the spirit we being thus first clean in his sight enters into us to dwell in us which otherwise he would not doe but being entred and dwelling in us he enables us by walking holily and righteously to avoyd and purifie out of our own sight sense and feeling and out of the sight of other men that sin which the wedding-garment hath purified and abolished before out of the sight of God and so we meerely declare before the spirit that hee himselfe and Christs righteousnesse have originally and properly cleansed and purified away and utterly abolished them out of Gods sight freely And this is that which S. Paul expresly teacheth in the sixth to the Romans for having shewed in the three next precedent Chapters how freely of unjust we are made just that is perfectly holy and righteous from all spot of sin in the sight of God freely unto naturall reason objecting that then we may live freely in sinne as we list hee answers nay that is
an exceeding weighty point worthy the diligent marking and yet not sufficiently marked that there are Two kindes of mortification of sinne two kindes of mortification of sin the one legall the other Evengelicall And this is the difference between them that the 1 Evangelicall Evangelicall mortification beleeving with the heart and confessing with the tongue Rom. 10. 10. that the Rom. 10. 10. blood of Christ hath made us cleane in the sight of God from all sinne 1 Iohn 1. 7. that only poysons us before God unto the death of hell and so we are freely and 1 Iohn 1. 7. preciously healed of the same hereupon by crucifying our corruptions so abolished out of Gods sight wee will not eat of this deadly poyson of hell any more as David said of the delightfull and well-pleasing conversation of the wicked in sinne Let me not eat of their delicates But let the righteous rather smite mee friendly and reprove me And thus the Evangelicall zeale doth mortifie sinne to our selves in meere thankfulnesse that the spirit of God dwelling in us shewes us that we are cleane and by the blood of Christ have no sin to mortifie in the sight of God But the Legall mortification desiring to bee her 2 Legall owne Physician and striving for feare of punishment either temporall or eternall or upon a secret hope lurking in the heart of procuring and retaining Gods favour and good will by her diligent endeavours of crucifying and mortifying sinne out of the sight of God by the assistance as she saith of Gods spirit by her selfe thus robs Christ of the foresaid glory of his blood and by all her diligent labouring against sin doth never obtaine the assistance of the spirit which comes only by the foresaid healing by Free Justification Gal. 3. 2. And so hath her sinnes by all her diligent Galat 3. 2. labouring in mortification never truly mortified nor abolished neither before God nor themselves And this was the old Pharisaicall mortification who as the Apostle testifies did with a legall fervent love of God Rom. 10. 2. follow the law of righteousnesse Rom. 10. 2. Rom. 9. 31. Acts 26. 7. Rom. 9. 31. instantly serving God day and night Acts 26. 7. for they had certaine speciall points and sentences of the Law written round about in the borders The Plâ—aâ—isaicall stâ—ictâ—esse of their garments that they might never be out of their eyes they praied no men more they fasted twice in the week the bed that they lay upon as Epiphanius writeth was but little more than a span broad and yet that they might sleep with lesse ease they strewed sharpe things under them Briefly all their life in appearance was such and all their apparell and behaviour so seemely and decent that if a man would paint out wisedome sobriety mortification and perfect holinesse he could have no better patterne And therefore they were called Pharisaei that is divided Why called Pharâ—â—â—â— as men in holinesse and perfection of life farre passing all the rest of the people and that also by the assistance of Gods Spirit as they thought and professed for as the good Jewes professed that they had the benefit of all spirituall graces but by the Spirit of God confessing that God gave them his good Spirit to instruct them Nehem. 9. 20. and acknowledge that Nehem 9. 20. Verse â—0 it was the Spirit that spake in their Prophets vers 30. And as David said Stablish and uphold me with thy free Spirit Psal 51. 12. so these meerely legall devout Psal 51. 12. ones that by their devoutnesse drave Paul out of their coasts did professe that all their devotions and mortifications were by the spirit whereupon Zidkiab that struck Micaiah a box on the eare said When went the 1 Kings 22. 24. Spirit of the Lord from me unto thee But because they sought not mortification at the fountaine of the Spirit which is Free Iustification Galat. 3. 2. but as Galat. 3. 2. the Apostle saith Being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse did not submit themselves to the righteousness of God Rom. 10. 3. therefore they were utterly voide of the Rom 10. 3. Spirit and had not one sparke of true mortification Yea this very opinion of mortifying sinne our selves The heart of Pâ—pâ—ry by the Spirit properly out of the sight of God is the very heart of Popery the very essentiall forme of Anabaptisme the very root of all Justiciaries the very pride of Lucifer the very joyning in check-mate with Christ or rather in parting stakes with him to take the greater part of glory to our selves in granting that he doth abolish and take away the guilt and the punishments which are the lesser but we purifie away and mortifie and cleanse our selves by the spirit from sinne it selfe which is the cause and greatest of all evills when as it is the sole glory of Christ alone properly to to purifie and cleanse away from before God by himselfe alone all sinne especially Heb. 1. 3. for by this selfe mortifying Heb. 1. 3. and selfe-cleansing our sins by the spirit properly out of the sight of God such must needs goe about to make themselves good and every day better and better in the sight of God which is the patching with God before spoken of and just the Papists second Justification and flat deniall and nullifying of the true Justification yea this legall mortification is the ground-work and foundation of the Eremites first The foundation of the Eremites and of Anchorites of Nunneries living by rootes in the Wildernesse even to mortifie their sinnes by the spirit out of the fight of God of Anchorites shutting themselves up in walls to mortifie their sinnes out of Gods sight by the spirit and was the first foundation stone in the building of all Nunneries and Abbies to mortifie their sinne out of Gods sight by the spirit and although these devout legall morter-makers mortifiers I should say of their sinnes doe appeare both in their owne opinion and in the judgement of others to be by their legall zealous holy and godly living the most religious and most holy men in the world yet they are nothing so in truth but doe overflow with all manner of hidden corruptions which they themselves see not as envy malice disdaine preposterous judgement selfe-conceitednesse pride contempt of God in his chiefest matters slavish feare and utter retracting under faire pretences to doe zealously the duties of their vocations where any danger appeares being blindenesse it selfe in the right understanding of the Gospel full of secret grudgings whisperings evill speakings and manifold breakings or rather flat contemnings of the ninth commandement by evill surmisings and misconstruings of the words and deeds of others wherein especially they bewâ—â—y themselves And to conclude these Saints as Luther saith are the bondslaves of Satan and therefore are driven to thinke
is true that I feele sinnes in my selfe but through Christ that hath taken them away out of thy sight I am certaine that I am perfectly righteous good and holy before thee c. for of these things must a sincere Christian be partaker and of these things he ought to glory if he bee a true Christian and he that cannot glory of these things is not yet a Christian THe second spirituall weapon to overcome doubting 2 The second spirituall weapon against deubting is that whereas our reason sense sight and feeling are our strongest enimies not only to drive us into doubting but also sight by saying I see sinne in me and sense by truly saying I feele sinne in me and reason by saying it is impossible but this should make me foule in the sight of God will thus strongly perswade us that wee are not made perfectly holy and righteous from all spot of sin in the sight of God freely wee must mark out of the former description that it is the very nature heart and essence of faith to mortifie these enimies and to tell them that they are all lying sophisters of true principles assuming false inferences and to beleeve the cleane contrary to them because God and the blood of Christ do assure us the contrary namely that we seeing by the light of Gods word that one spot of sinne makes us in the sight of God foule like the Devill and accursed Galat. 3. 10. the blood of Christ doth make us so Gal. 3. 10. cleane 1 Iohn 1. 7. that we are whiter than snow 1 Iohn 1. 7. Psal 51. 7. from all spot of sinne in the sight of God Psal 51. 7. But if thou ask me how and by what meanes may I Quest mortifie my reason sense and feeling and come to beleeve the contrary unto them I answer by removeing Answ what they pretend out of thy sight and minde as Abraham did the deadnesse of his body and the deadnesse of Sarahs wombe by not considering the same Rom. 4. 19. and by trusting in the word alone spoken Rom. 4. 19. although as Christ dealt at first with the woman of Math. 15. Canaan God himselfe and all creatures pretend otherwise than the word speaketh thus Sarah stumbling at the first yet at length got the victory over her doubting by forgetting her barrennesse and old age that pretended impossibility and by judging him faithfull that had spoken Heb. 11. 11. And thus doth faith Heb. 11. 11. make a man shut his eyes against what he sees and seeles in himselfe and doth bore his eares Psal 40. 6. Psal 40. 6. to heare what God speaketh Because it is most true that Luther saith That this is the chiefe virtue and cunning of faith that it seeth those things that are not seene or felt and seeth not those things which are felt yea which are now sore upon us and doe presse and urge us As on the contrary side diffidence and unbeleefe seeth nothing but that which it feeleth agreeing with naturall reason neither can it rest upon any other thing but that which it feeleth But faith saith otherwise it resteth only in the word and trusteth wholly unto it neither doubteth it that any thing will fall out otherwise than the word speaketh This is a right and strong faith when as a man leaveth sense wisedome reason and trusteth wholly to the word of God For this cause those things are of God laid upon faith to overcome them which the whole world is not able to beare as sinnes death the world and the Devill neither doth God suffer it to be occupied with small matters Because this right faith thus trusting to and relying upon the testimony of the word of God doth perceive and firmely beleeve things to nature impossible and therefore incredible to humane reason and yet firmely beleeves them meerely considering the truth and power of God speaking calling and thereby effecting the same For faith saith I beleeve thee O God when thou speakest and what saith God impossible things lies foolish weak absurd abhominable hereticall and devillish things if thou beleeve reason For reason doth not understand that to heare the word of God and to beleeve it is the chiefest service that God requireth of us but when God speaketh reason judgeth his word to be heresie and the word of the Devill for because it is against reason it seemeth unto it absurd and foolish Therefore Abraham killed reason by faith in the word of God whereby seed was promised to him of Sarah who was barren and now also past child-bearing unto this word reason yeelded not straitway in Abraham and yet bore more sway in Zacharie but it fought against faith even in him both he and especially Sarah judging it to be an absurd a foolish and impossible thing that Sarah who was now not only ninety yeeres old but also was barren by nature should bring forth a sonne Thus faith wrestled with reason in Abraham but herein faith got the victory killed and sacrificed reason that most cruell and pestilent enimy of God and gave glory to God So all the godly entring with Abraham into the darknesse of faith when feeling and reason would perswade them that they are not cleane from all spot of sinne in the sight of God they crucifie feeling and kill reason saying reason thou arâ— foolish thou Reason to bee killed by faith dost not savour those things which belong unto God therefore speak not against me but hold thy peace judge not but heare the word of God saying that the blood of Iesus Christ hath made us so cleane that we are whiter than snow from all sinne in the sight of God freely and beleeve it Thus faith corrupteth not the word by seeking for a meaning of it that may be agreeable to reason but killeth reason and slayeth that beast which the whole world and all creatures cannot kill and so gives glory to God Thus sincere Christians that have overcome the foresaid timerous conscience and have a good conscience and in whose heart the spirit of God abideth although they feele their sinnes Yet they are enforced to say Howsoever sinne is yet I know no sinne by my selfe neither am I subject to death and hell and here they strive and wrestle and at length overcome But I finde it farre otherwise if I set my life before my sight here life and the word must be seperated farre a sunder If thou wilt consider life I will set before thee the lives of S. Peter Paul and Iohn and thou shalt finde even them not to have lived without sinne when thou desirest to bee holy and righteous before God leane not to thy life unlesse thou wilt perish forever For thou must trust only to grace and to the wedding-garment of Christs righteousnesse revealed in the word and nto to life or works but being cloathed in this wedding-garment all thy sinnes are quite abolished out of Gods sight and so thou
in his own sight freely and that he hath made us hereby as I said before truely blessed persons Galath 3. 8 9. Galat. 3. 8. 9. We give him the praise honour and glory of his rich Grace great mercy and glorious bounty Ephes 2. 7. Ephes 2. 7. Luthâ—in Galath cap 3. vers 6. fol. 110. And therefore it is most true which that magnanimous Dispenser of Gods mysteries testifieth of faith saying thus Paul by these words Abraham beleeved of faith maketh the chiefest worship the chiefest duty the chiefest oâ—edience and the chiefest sacrifice Let him that is a Rethorician amplifie amplifie this place and he shall see that faith is an almighty thing and that as it may appeare by the whole eleâ—enth chapter to the Hebrews the power thereof is infinite and inestimable for it gives glory unto God which is the highest service that can be given unto him Now to give glory unto God is to beleeve in him to count him in that which he speaketh true wise righteous mercifull almighty This Reason doth not but saith this is that which makes us divine people and as a man would say it is the creator of a certaine divinity not in the substance of God but in us for without faith God loseth in us his glory wisedome righteousnesse and mercy To conclude no majesty and divinity remaineth unto God where faith is not but the chiefest thing that God requireth of man is that he give unto him his glory and his Divinity The second maine priviledge of faith is that if we The second maine priviledge of faith is in foure things beleeve that Christ by washing us in his owne blood hath made us whiter than snow from all spot or wrinkle of sinne in the sight of God freely that then we give to Christ his Son his due glory especially in these foure points First we yeeld him the virtue of his name for he is called Iesus because hee doth thus perfectly save his people from their sinnes Mat. Math. 1. 21. 1. 21. Secondly we yeeld him hereby the glory of his Godhead that he is able to make us above our reason sense and feeling from all spot or wrinkle of sinne in the sight of God whiter than snow as also we give him hereby the glory of his Kingly power that he is a true Melchisedec that is King of righteousnesse by making his true subjects in the sight of God from all spot or wrinkle of sin or any such thing perfectly righteous freely Thirdly we give to Christ the glory and truth of his Prophetship who did long before and especially by the mouth of David prophesie that if he did take in hand to purge us we should be cleane and when he did take in hand to wash us we should be whiter than snow Psal 51. 7. which Psal 51. 7. if wee beleeve to bee by his blood now done and wrought upon us we make him by beleeving a true Prophet and give him his glory of fulfilling the truth of his prophecying Fourthly by beleeving wee yeeld and give unto him the virtue and glory of his Priesthood who was wounded for our iniquities and broken and bruised for our transgressions but to no other end than that the chastisement of our peace might be upon him and that by his stripes we might be healed Esay 53. 5. Esay 53. 5. which if we beleeve that by his blood we are from all our sins made in his sight whiter than snow and so perfectly healed in Gods sight we give him the true glory of his Priesthood because if the Priest offering but the blood of Bulls and Goats made the beleevers cleane from all their sinnes before the Lord Levit. 16. 30. Levit. 16. 30. how much more shall the blood of Christ who through the eternall spirit offered himselfe without spot to God by making us cleane in the sight of God from all sinne purge our consciences from dead works to serve the living God Heb. 9. 14. of which the more wee assure our Heb. 9. 14. selves the more doe we yeeld him the virtue and glory of his Priesthood whereby is brought to passe that God not so much as remembring our sins any more there is no more sacrifice for sinne Heb. 10. 17 18. because Heb. 10. 17 18. with one offering he hath made perfect continually and for ever all them that are sanctified Heb. 10. 14. Oh Heb. 10. 14. Jesus Christ who will not beleeve in thee magnificently The third priviledge of faith yeelding to God The third priviledge of faith is to glorifie the word and spirit of God so great honour and glory is because that wee beleeving the plaine and naked word of God speaking simply and plainely to the weakest capacities without wresting and wringing it à gemino sensu from the proper and Grammaticall sense of the words to sort and accord as they shall be most agreeable to humane wit and naturall reason doe greatly glorifie the word of God speaking in the mysteries of Christ in his proper sense and plaine and literall and Grammaticall signification captivating our sense and understanding to the Scripture speaking so farre above reason sense and feeling And doe also greatly glorifie the spirit of God and holy Ghost speaking in the Scriptures because we have an eare to heare what the spirit saith unto us Revel 2. and 11. and not what mens glosses Revel 2. 11. doe make agreeable to humane wit not expresly taught in the word the reason wherof is because as Luther truly saith major est verbi Dei authoritas quà m De captivitate Babylonica nostri ingenii capacitas greater is the authority of the plaine and simple grammaticall speaking of Gods word than the capacity of our shallow wits quam etsi philosophia non capit fides tamen capit which plaine speaking although Philosophy and humane reason cannot conceive yet faith is able to comprehend and therefore he gives this worthy and stable rule against the wresting of the words of the Scripture from their proper sense to the maintaining of error sounding more fit to humane reason namely Quod verbis divinis non est ulla facienda vis neque per hominem neque per Angelum sed quâ—ntum fieri potest in simplicissima significatione servanda sunt c. that is to the words of the divine Scripture must no wresting sorce be offered neither by man nor Angel but as much as can bee possible they must be kept in their most simple and plaine signification and except the manifest circumstance doe constraine they are not to be taken out of the signification that is grammaticall and proper lest there bee given an occasion to adversaries to clude the whole Scripture in which consideration for neglecting the grammaticall speaking Origen was of ancients justly rejected because thereby the words of the Scripture may be extenuated and set light of and may with great injury be made void of
the winde and tossed to and fro Neither let that man think that he shall receive any thing of the Lord a double or doubtfull minded man is unstable in all his wayes I am 1. 6 7 8. Fearefull examples Iam 1 6 7 8. ever to be set before our eyes to make us strive against Fearfull examples of doubting doubting much more to take heed of wrangling against the excellency of Gods mysteries are First Peter who whilst he rested upon the word 1 Peter Come went safely upon the waters but when he looked at the outward swelling of the windes and waves and began upon the likelyhood of them to prevaile to doubt presently he began to sink Mat. 14. 30. so Math. 14. 30. 2 Zachary Secondly Zacharias when he began to consider outward appearances and likelyhoods of impossibilities of that which the Angel had spoken by reason of his owne old age and his wives impossibility to naturall reason to conceive and thereupon doubted of that which was from heaven spoken was presently strucken dumbe Luke 1. 20. Luke 1. 20. Thirdly the Prince that looking upon outward and 3 The Prince present unlikely hoods and thereupon with the other old unbeleeving Jewes Psal 78. 41. did limit the power Psal 78. 41. of God and so did run into doubting and unbeliefe was trodden under foot of the people and died 2 King 7. 17 20. The reason whereof is concluded by 2 Kings 7. 17 20. God that the just by faith shall live but if any withdraw himselfe namely by doubting and unbeliefe my soule saith God shall have no pleasure in him Heb. 10. Heb. 10. 38. 38. But we are not they which by doubting and unbeliefe doe with-draw our selves unto peâ—dition and follow not the righteousnesse of works and preposterous holy walking according to the law of righteousnesse as the Jewes did Rom. 9. 31. but follow faith unto the Rom. 9. 31. conservation of our soules verse 39. and therefore Verse 39. briefe but wise and faithfull like Luther â—o him that hath an eare to heare is that saying of Luther namely De libertate Christiana that the first and principall care of every Christian man ought to be in this especially That setting aside all confidence in Gods sight of holy walking he strengthen his faith more and more and by daily encreasings grow in knowledge Whereof not of works but of Christ Jesus and of him crucified for him being so delivered to death to abolish from before God his sinnes and risen againe to make him freely righteous which is the admonition of Peter 2 Epist 3. 18. for as much as none other works doe make a true Christian The same advice giveth Christ himselfe the Lord of wisedome who in the sixth of Iohn when the Luth. ibid. Iohn 6. 28. Jewes asked a question what they should doe to doe the works of God excluding the multitude of works and their preposterous holy walking according to the law of righteousnesse Rom. 9. 31. wherewith he Rom. 9. 31. perceived them to swell and to be puft up in themselves seeming humble yet full of pride Luke 18. 11. Luke 18. 11 did prescribe unto them one only rule saying This is the work of God to beleeve on him to make you freely righteous Rom. 10. 3 4. whom he hath sent for him Rom. 10. 3 4. hath God the father sealed thereunto whereof riseth such a necessity of beleeving and resting only upon this before God that Christ maketh this the short and long of all That he that believeth viz. That the blood of Christ the Sonne of God doth make him cleane from all spot of sinne in the sight of God freely 1 Ioh. 1. 7. and is Baptized that is hath this 1 Ioh. 1. 7. my washing of him clean from all sin with my blood sealed unto him putting him out of all doubt hereof by Baptisme shall be saved but he that beleeveth not this shall be damned Mark 16. 16. This is Christs short Mark 16. 16. and long But why is he damned that believeth not this The reason hereof is the horribleness of unbelief notably expressed by the learned Calvin saying thus No injury more grievous can be offered unto God the Father 〈◊〉 in Ioh. 3. 33. sheweth the horriblenesse of unâ—eliefe and unto Christ his Sonne than when the joyfull newes of his Gospel is not beleeved for the truth of God is not acknowledged But God cannot bee spoyled of his truth but his whole glory Majesty are abolished Therfore look how much the faith of the godly maketh to the glory of God so much on the contrary doth the unbeliefe of the wicked not believing in Christ make to the grievous reproach of God Not that their wickednesse doth hurt the truth of God but that in respect of them or as much as lies in them they accuse and condemn God of falshood and lying But peradventure some man will say What is this Quest unbeliefe that is thus horrible before God not only in the effects of it hitherto described but even in the essence and being of it in it selfe I answer That this is plainly expressed by the learned Answ Beza saying thus Significat hoc loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Beza in Rom. â—â— 20. that is unbeliefe in this place signifieth Absence of assent or agreement to the word spoken and uttered by God such as is of them to whom the words of the Gospel except they be brewed to agree with humane reason are vel ludibrio vel offendiculo that is either toyish as a merriment or else an offence to them as absurd foolish and hurtfull so that the power of God promising so great so difficult and so unlikely a thing is utterly rejected as if hee did promise that which is impossible to himselfe or else they doe despise nullifie and set light of his will revealed in the same as speaking one thing and willing an other thus running into all those eight inconveniences and evils spoken of before because most true and weighty and therefore worthy often to be thought upon is that testimony of Luther saying thus As there is no honour De liberâ—ate Christianae like unto the opinion conceived of truth and righteousnesse wherewith we doe reverence willingly obey and most highly esteeme of him whom we doe beleeve for what are we able to ascribe to any person more than truth righteousnesse and goodnesse of all parts perfect and absolute And contrariwise it is a detestable reproach to conceive a secret opinion of a man to be false faithlesse and wicked so stands the case between God and the soule of man by beliefe for as long as it beleeveth stedfastly in God that promiseth it doth account him in that which he speaketh even above reason sense and feeling to be true and righteous than which opinion can nothing bee more acceptable to God This is the highest honour of
God But on the otherside what rebellion what impietie what greater reproach can there be unto God than not to beleeve him what he promiseth for what is this else than either to make God a lyar or to be doubtfull that he is true this is as much as to ascribe truth to himself to his own reason and to condemn God of lying and foolshood whereby doth not such an one deny God and set up his own reason as an image to himselfe in his own heart what availe works and holy walking in the chast and meek works of the Law being done in this impietie and unbeliefe though they seeme never so Angelicall and Apostolicall And yet notwithstanding when they of Cains brood heare faith to be entreated of after this sort that it alone doth justifie us by making us perfectly holy and righteous from all spot of sinne in the sight of God freely They cannot sufficiently marvell at our madnesse as it seemes unto them God turn this away from mee say they that I should affirme my selfe perfectly holy and godly farre bee this arrogancie and rashnesse from mee I am many wayes a miserable sinner I should bee mad if I should arrogate holinesse and righteousnesse unto my selfe and thus they mock at faith and count such doctrine as this for execrable errour and goe about with mighyt and maine to extinguish the Gospel these are they that deny the Faith of Christ and persecute it in the whole world of whom Paul speaketh saying In the later times many shall depart from the faith 1 Tim. 4. 1. But he that 1 Tim. 4. 1. believeth must plainly confesse that he is holy godly righteous the Sonne of God and certainely saved The Confessiâ—a of Faith and that also by the only mercy of God in the wedding-garment of Christs righteousnesse making him thus righteous in the sight of God whereof if hee should any thing doubt hee should procure exceeding ignominie and reproach to baptisme which he hath received and to the Lords supper and also reprove the word and grace of God of falshood For that this sacrifice of Confession of this Faith is thus necessary is expresly testified by S. Paul saying With the Rom. 10. 10. heart man beleeveth unto righteousnesse that is by beleeving only he is made perfectly holy and righteous from all spot of sinne in the sight of God freely But with the tongue man confesseth it unto salvation this is the sacrifice of thanksgiving sealing up as it were unto himselfe his assured salvation And in comparison All religions not comparable to the sacrifice of faith of this sacrifice of faith and confession saith Luther aqll the Religions of all Nations and all the works and holy walkings of all Monks and merit-Mongers whereof there are more than many are aware of are nothing at all for by this sacrifice first as I said before they kill reason a great and mighty enimy of God for reason despiseth God and reproveth Luk. 1. 18. 2 King 7. 2. him in that which he speaketh Luk. 1. 18. 2 Kings 7. 2. denyeth his wisdome justice power truth mercy Majestie and Divinity Moreover by the sAme sacrifice they yeeld glory unto God that is they confesse him to be in that which he speaketh above their reason sense and feeling just good faithfull and true Heb. 11. 11. They confesse by beleeving such impossibilities Heb. 11. 11. as reason would pretend that God can doe all things and that all his words and works are holy true lively and effectuall c. which is the highest and most acceptable obedience unto God To be able therefore to give this glory unto God by faith is the wisdome of wisdomes the righteousnesse of righteousnesses the religion of Religions the sacrifice of sacrifices wherefore there can be no greater nor more holy Religion in the world nor more acceptable service unto God than faith is All which is evidently manifest by that saying of Iohn Baptist Ioh. 3. 33. That Ioh. 3. 33. although Christ comming amongst us to testifie the rich treasures of his Gospel no man almost receiveth his testimonie yet â—e that hath received his testimony hath set to his seale that God is true Upon which place Calvin worthily saith thus Truly except we bee more than stony this so excellent praise of faith ought to kindle in our hearts an ardent desire of the same for what The honor of true faith a great honour is this which God vouch safeth us wretched wormes that wee which are nothing but lies and vanity should be counted worthy to approve and make good as it were the sacred truth of God by our subscription because hee that hath received the testimony of Christ hath set to his seale that God is true Seeing therefore that doubting of such rich benefits of Christ pronounced in the Word of God to be wrought upon us is so dangerous and hurtfull and constant Faith and Confession that we are made with Christs righteousnesse perfectly holy and righteous from all spot and wrinkle of sin in the sight of God freely is so precious so excellent and so glorious let us with strong assurance that the blood of Christ hath mde us in the sight of God cleane from all sinne against our reason sight sense and feeling against the World the Flesh and the Devil and against all objections and enimies of our faith whatsoever make with S. Paul this Christian and joyfull tryumph as here followeth The Christian triumph against all sinne perfectly The Christian tryumph against all sin abolished by the blood of Christ out of the sight of God uttered by the true justifying faith magnificently glorifying God Who dare lay any thing to the charge of Gods chosen Rom 8. 13. that is who dare accuse them that they have one spot or wrinkle of sinne or any such thing in the sight of God why may none dare so to accuse them Because it is God that justifieth them that is makes them perfectly holy and righteous from all spot of sinne in the sight of God freely whereupon a faithfull Dispencer of â—ods mysteries challenging the whole world reasoneth against all men invincibly thus Deo justificante absolvente quis ausit accusare that is God making righteous and cleering who dares bee so bold as to accuse them before â—od of anything First because they are made just that is perfectly holy and righteous from all spot of sinne in the sight of God freely who dares be so impudent to charge a just and righteous man of a crime before a righteous discerning Judge and looks not to have the blame to light upon his own head Secondly because it is God that justifies them and makes them blamelesse before himselfe who dares bee so bold as to confront God and charge them with any matter of blame and fault in his sight seeing the heavenly voyce hath also given warning from heaven saying The things that God hath
Antagonists doe evidently prove both by Scripture and by the common consent of the ancient Fathers as Chrysostome Augustin and others That as Christ was truly made an Host or Sacrifice for sin which is the effect of sinne so the cause thereof went before which was because by the power of Gods imputation Christ so truly took our sinnes upon him and was so really in the sight of God cloathed in the same that although not inherently and actively How Christ was made a sinnâ—r for so he was alwayes and ever the Lamb of God without spot or wrinkle but yet really he was made a true sinner and so God having made him by his imputation really a sinner in his sight did count him a sinner and did rend and teare him upon the Crosse and dealt with him in wrath as if he had committed our sinne himselfe and dyed with bearing our sinne in his own body upon the Crosse as Peter saith 1 Pet. 2. 1 Pet. 2. 24. 24. And yet notwithstanding to avouch our Saviour Christ to bee so a sinner is not as the Papists collect and cavill to say that hee was averted from God the slave of the Devill and Sonne of Perdition because these are consequents only of inherent corruption and sin whereof Christ was inherently utterly free but as hee passively was made a sinner and passively tasted of these things as the Author to the Hebrews speaketh and as he truly cryed out My God my God why hast thou forsaken mee Whereupon that saying of the ancient Dispensor of Gods mysteries Oecumenius is true saying thus Christus vehementer peccator erat c. that is Christ was greatly a sinner as who did take upon him the sinnes of the whole world and make them proper to himselfe and so was truly made a sinner for that Christ was a sinner saith he heare the Apostle saying Hee made him sinne for us Which words of the Apostle Luther hearing with the right eare overthrowing the whole world of sophisticall Papists by proving that in plaine places of the Scripture speaking in the maine points of our salvation the plaine proper and grammaticall words of the Scripture are the true proper sense of the Scripture saith upon these words thus These words of Paul are not spoken in vaine That God made him sinne for us which knew no sinne that wee in him might be made the righteousnesse of God 2 Cor. 5. 21. And again that place of Esay 53. saying God layed upon him the iniquity of us Esay 53. all we must not make these words lesse than they are but leave them in their own proper signification For God dallieth not in these words but speaketh earnestly and of great love to wit that Christ this Lamb of God should beare the sinne of us all But what is it saith he to beare the Sophisters answer to be punished very well But wherefore is Christ punished Is it not because hee hath sinne and beareth sinne Yes hee hath and beareth all the sinnes of all men in his body not that hee himselfe committed them but for that hee received them being committed or done of us and layed them upon his own body thus was he made a sinner for us and hereupon became as the Apostle saith a curse for us But some saith hee will say It is very absurde and Object slanderous to call the Sonne of God a cursed sinner I answer if thou wilt deny him to be a sinner and to bee Answ accursed deny also that hee was crucified and dyed for it is no lesse absurde to say that the Sonne of God as our faith confesseth and believeth was crucified and suffered the paines of sinne and death than to say that he is a sinner and accursed But if it be not absurde to confesse and beleeve that Christ was crucified between two Theeves then it is not absured to say also that hee was accursed and of all sinners the greatest and why Because saith he we must as well wrap Christ and know him to be wrapped in our sinne in our malediction in our death and in all our evills as hee is wrapped in our flesh and in our blood For unlesse saith he further hee had taken upon himselfe my sinnes and thine and the sinnes of the whole world the Law had no right over him which condemneth none but sinners only and holdeth them under the curse Thus mighty is Gods imputation of our sin upon his Sonne Christ and as Christ by the power of Gods imputation though not inherently and actively yet objectively and passively was made in the sight of God really a sinner and cursed so on the other side are we by the power of Gods imputation of his Sonnes righteousnesse made though not inherently and actively yet objectively and passively really righteous and blessed as Chrysostome testifieth saying Hee made the just a sinner that he might make sinners just that is perfectly righteous in the sight of God freely THe fourth place of Scripture proving that wee Scrip. 4. Heb. 10. 14. Proving that we are not only coâ—nted but truly made righteous are not barely counted but truly made righteous in the sight of God is Heb. 10. 14. Where the Apostle saith that Christ with one offering hath made perfect for ever them that are sanctified that is such as are put apart unto salvation and declare the same by sanctification although their sanctification bee very unperfect yet by Justification God doth not imaginarily count them righteous but perfectos reddidit hath made them in the sight of God perfectly righteous continually and forever where we see that we must not with the Papists draw Gods imputing of his Sonnes righteousnesse unto us to an humane imaginarily counting righteous but reduce our imaginary counting to be an Almighty a reall making us righteous yea and perfectly righteous in the sight of God And therefore very aptly upon this place doth the Doctrine of our Church in the third part of the Sermon concerning prayer doctrine of our Church and the first Restorers of the Gospel amongst us say in the third part of the Sermon concerning prayer speaking against praying for souls in Purgatory after this manner The death and blood of Christ if we apprehend it with a true and stedfast faith purgeth us and cleanseth us from all our sinnes in the sight of God For saith Saint Iohn The blood of Iesus Christ hath clensed us from all sinne Also Paul saith We be sanctified and made holy mark how he saith not counted holy but made holy by the offering up of the body of Iesus done once for all Because as the said Doctrine of our Church saith in another place If we confesse our sinnes God is faithfull and righteous to forgive us our sinnes and to make us clean from all sinne and not only made holy but also Paul addeth more saying With the one oblation of his blessed body and precious blood he hath made perfect for ever and
is not of lesse force and efficacie to make him righteous than was the disobedience of Adam to make him unrighteous this man hath the true faith and him doth God acknowledge count and pronounce righteous and so doth quit him from all faults that can be objected against him and thereby free him from all the guilt and punishment due to his sinnes By all which it is cleerer than the noone day That before a man can be free from all guilt and punishment of sinne and from the power of the same he must not only bee barely counted but must first be though objectively and passively yet truly and in very deed made perfectly holy and righteous spot of sinne in the sight of God freely And therefore that the true Beleever is not only truly and indeed made righteous but also perfectly holy and righteous in the sight of God freely remaines to bee proved by the expresse Word of God and unanimous consent of all the best and faithfull Dispensors of Gods Gospel in the next Chapter CHAP. XI That the true Beleever is not only made righteous but also compleatly fully sufficiently and perfectly righteous in the sight of God freely NOw that the excellency of Free Justification is such and so great that it doth not onely make the justified person meerely righteous but also compleatly fully sufficiently and perfectly righteous in the sight of God freely although it might be proved by many proofes of Scriptures yet I will insist with the consent and Foure placeâ— of Scripture proving that the juâ—â—fied are compleatly and 〈◊〉 righteous reasons of the learned but onely in soure and that with as great brevity as weighty a matter can possibly require THe first is Ephes 5. 25 26 27. where the Apostle 1. Ephes 5 25 26 27. appropriating the worke there spoken of only to Christ and his blood and therefore belongs properly as I shewed before to Free Justification saith thus Christ gave himselfe for his Church for what cause to sanctifie it and hath made it clean by the washing of water through the word But to what end or purpose hath he so done To make it to himselfe a glorious Church How glorious Not only not having now at this present time one spot or wrinkle of sinne or any such thing as is before shewed in the first part to Free Justification which is wonderfull but also holy yea unblameably holy Can possibly the wit and understanding of man wish and desire a more perfect holinesse than to be so unblameably holy in the sight of God who is of so pure and perfect eyes Whereupon the testimony of Polanus in his partitions treating of Free Justification is worthy the marking saying after this manner We must be perfect in Gods sight and that in all the degrees of true and entire righteousnesse Ephes 5. 27. but so Ephes 5. 27. perfect we cannot be but Christ Colos 2. 10. whose true and entire righteousnesse in every respect is imputed unto us which thing Vrsinus also agreeing with others propoundeth in the place alledged for thus he writeth The Repentant persons are perfect mark are perfect in the sight of God not onely in the parts of true pietie all which are begun in them by sanctification but also in the degrees of true and entire righteousnesse of Christ imputed unto them as it is said Col. 2. 10. Coloss 2. 10. In him wee are marke wee are compleat and perfect Where we see that the righteousnesse of Christ being the forme that makes us righteous in the sight of God is not onely absolute and perfect in it selfe but also formes and makes us perfectly righteous in the sight of God And this is yet more fully expressed by Hemingius upon 1 Iohn 1. 7. saying Non satis est c. Heming upon 1 lohn 1. 7. It is not enough to have our sins forgiven and cleansed away unlesse also righteousnesse be bestowed upon us therefore the obedience of the Law is required in Christ that it may be imputed unto us whereby we appeare plenè justi fully just and righteous in the sight of God Where let us mark that he saith not that Christ may appeare fully righteous in the sight of God for us but that we may appeare fully and perfectly just and righteous in the sight of God freely The same is confirmed by other faithfull Expositors and Dispencers Marlor P. Mart. in 1 Cor. 1. 8. of Gods mysteries upon 1 Cor. 1. 8. saying Vnto Beleevers without all controversie is imputed the righteousnesse of Christ by which it is brought to pass that we appeare prorsus sancti irreprehensibiles in conspectu Dei altogether holy and unblameable in the sight of God Can any man wish any more than to be altogether holy and unblameable in the sight of God The cause whereof to be onely Free Iustification is plainly expressed by Master Downham in his Treatise upon Justification saying The Beleever is cloathed with the most glorious robe of Christ Iesus his righteousnesse and so appearing before God both clean from all sin and endued with a perfect righteousnesse he is justified reconciled and eternally saved And this making of us perfectly righteous in the sight of God is Gods forgivenesse and pardon which is not like mans forgivenesse but is great and glorious like God the forgiver which few understand and by not understanding the same doe run into divers absurdities and yet is plainly taught and testified by Acts 13. 38. 39. Saint Paul Acts 13. 38 39. where when he had said Be it known unto you men and brethren that through this man is preached unto you the forgivenesse of sins that we might understand that Gods forgivenesse is not a weak and slender thing like mans forgivenesse that doth not make the thing forgiven any whit the better but that Gods forgivenesse is a strong mighty and powerfull thing that makes the creature forgiven perfectly holy and righteous in his sight he presently addeth in the next verse by way of exposition what he meaneth by Gods forgivenesse saying Even from all things from which ye could not be iustified that is made perfectly righteous by the Law of Moses By him every one that beleeveth is justified that is made perfectly righteous from all spot of sin in the sight of God freely And this Calvin also plainely witnesseth saying upon the same Calvin upon Acts 13. 38 9. place of Acts 13. after this maner You see that after mention of sorgivenesse of sins Iustification is added in place of an exposition And this the Apostle seemes to presse Rom. 3. as a peculiar priviledge of the New Testament to be revealed under the time of the Gospel Where speaking ver 25. of remission of sinnes that are past through the forbearance of God he sheweth that now under the time of the Gospel that forgivenesse is revealed to be the righteousnesse of God made manifest without the Law even the righteousnesse
perfection And moreover they are ungratefull and unthankfull that they seek from elsewhere that which being in Christ they now have already And what have we now already Even that which these learned Expositors testifie in another place namely upon those words of the Apostle That I may know him and the virtue of his resurrection saying thus For in this virtue of his resurrection all things are bestowed upon us As First justitiae acquisitio the attaining of righteousnesse Secondly abolitio peccati the abolishing of sin Thirdly liberatio à reatu freedome from all guilt and punishment Fourthly mortis victoria victorie over death And Fifthly spes beatae immortalitatis assured hope and expectation of blessed immortalitie And what can a man wish more And therefore sound is the conclusion of these faithfull Dispensers of Gods mysteries upon those words of the Apostle For in him dwelleth the fulnesse of the Godhead bodily saying after this manner Nulla igitur aliare post Christum nobis opus est c. that is After we have gotten Christ we have need of no other thing for he that hath Christ hath all things In Christ wee have all thâ—â—gs and hee that by faith is ingraffed into him hath no need to seek for wisedome or righteousness or perfect freedome from elsewhere per eundem enim plenè perficitur justificatur that is because by him he is fully justified and made fully perfect that is as I say still perfectly holy and righteous in the sight of God freely And this is Christs full satisfaction that is wrought fully in us and upon us by Christ which many talk of but few understand even as little as they know what is meant by Gods forgivenesse for because God made man perfectly holy and righteous at the first and thereby a complete creature his justice is not satisfied untill he sees his creature as perfectly holy and righteous Gods iustice is not satisfied â—ll he see us perfectly holy and righteouâ— in his sight as he made him at the first but none can undertake to bring this to passe but Christ and therefore he undergoing for us and overcomming that punishment of Gods justice that wee should have borne and conveying by the power of his imputation that justice and perfect righteousness that he fulfilled for us to be in us and upon us in Gods sight hath thus by his death fully wrought by himselfe alone whatsoever the perfect justice of God requires to be in us and so hath fully satisfied the justice of God by making us perfectly holy and righteous in the sight of God freely And thus we being in Christ made as the Apostle saith complete in the sight of God the justice of God is fully satisfied so that although the death of Christ satisfying for us be without us in Christ yet the virtue fruit and power of that satisfaction is in us making us perfectly holy and righteous and fully complete in the sight of God freely And therefore it is well observed of the faithfull Dispensers of Gods mysteries aforesaid saying concerning the death of Christ after this manner Quoties de morte Christi loquitur Scriptura fructum pretiumque illius in nobis statuit that is as often as the Scripture speaketh of the death of Christ it doth place and set the fruit and price thereof in us because say they by it First à sordibus nostris mundati sumus we are made clean from our foulness Secondly restituti in justîtiam we are restored into righteousness Thirdly Deo reconciliati wee are reconciled to God Fourthly per eam redempti by it wee are redeemed Fifthly janua vitae aperta the gate of life is opened unto us And Sixthly and lastly vita acquisita est everlasting life is gotten and attained Can we ask any more to bee full complete and sufficiently righteous in the sight of God seeing in the two first points consisteth full satisfaction to God namely that by the death of Christ we are made cleane from our sins and restored into righteousness And therefore it is aptly said by that reverend Antagonist against the Papists Doctor Abbot against Bishop That our justification Doctor Abbotâ— against Bishop is our satisfaction before God For declaration whereof saith he it is to be observed That sin consisteth partly in commission partly in omission partly in doing that which we ought not to doe partly in not doing that which we ought to doe satisfaction for sin must serve to acquit both the one and the other It must take away what we have done and supply what we have not done or else it cannot be called a satisfaction But so doth our Justification it abolisheth though mystically yet truely all our sins from before God and so as it was said before makes us clean from all our spirituall foulness and secondly restores us into righteousness so that we are made perfectly holy and righteous in the sight of God freely and so the justice of God in us is fully satisfied because we are made complete in the sight of God and sufficiently righteous But that we may not â—ow too long in this sea of happiness let us proceed to the next place of Scripture THe fourth proofe of Scripture therefore proving 6 The fourth Scripture proving the perfect condition of the justified children of God is Hâ—b 10. 14. that we by being cloathed with Christs righteousnes are not onely truely made righteous but also perfectly holy and righteous in the sight of God freely is Heb. 10. 14. where the Apostle saith For by one offering hath Christ made perfect for ever them that are sanctified If they be once by him alone made perfect for ever who may presume to add any thing to these persons Nothing can be added to our righteousnesse to make them one jot more perfect in the sight of God For the better understanding whereof let us marke the circumstances of the place which doe much enlighten the matter For comparing the Sacrifices of the Old Testament with that one Sacrifice of Christ offered up by himselfe in the New Testament he sheweth That although the blood of Buls and of Goats being but types and figures and shadowes of the good things to come are of such force as sprinkling the unclean did sanctifie them to the purifying of the flesh so that the sacrifice being done and performed they went away clean from all their sins yet notwithstanding those Sacrifices were so weak that they could not bring perpetuall and continuall quietnesse of conscience so that when they felt themselves to slip again and to fall into new sins and infirmities they were fain to bring new Sacrifices to renew their peace of conscience and why because it was impossible that the blood of Buls and of Goats being but shadowes of the truth should take away sin and make the commers thereunto perfect for so the figures and shadowes should goe away at least in outward appearance with the
that Justification makes us so sufficiently and perfectly righteous in the sight of God seeing David calls it hereupon a great and plentifull Redemption Psal 130. 7. And Paul calls Free Justification Psal 130. 7. The receiving of the abundance of Grace and of the gift of righteousnesse Rom. 5. 17. raigning in righteousnesse Rom. 5. 17. unto eternall life through Iesus Christ our Lord verse 21. And although it is true that the children Verse 21. of God may bee called Saints to menward for their sanctification yet the true cause that makes them Iustification maketh Saints to Godâ—ard Saints in the sight of God is Justification because by it alone they are made thus sufficiently and perfectly holy and righteous from all spot of sinne in the sight of God freely by the blood of Christ only as the Apostle to the Hebrewes plainly testifieth saying Wherefore Iesus that he might sanctifie the people that is make them Saints that is perfectly holy and righteous with his own blood suffered without the Gate Then let us not give this precious name of Saints principally to our own holy walking by sanctification but to the blood of Christ in our Justification because sanctification is so farre from being the cause of making us Saints to Godward that properly it doth but declare that we are Saints to manward wherein men are much and often deceived taking them for Saints which are no Saints But the right rule is that which Luther giveth saying thus When I was a Monk I did oftentimes most heartily Luther in Gal. 5. 18. wish That I might once be so happy as to see the conversation and life of some Saint or holy man But in the meane Luther deceived in his opinion of Saints time I imagined such a Saint as lived in the wilderness abstaining from meat drink and living only with rootes of hearbs and cold water which laboured to attaine such perfection that they might be without all feeling of temptations and sins and this opinion of these monstrous Saints I had learned not only out of the books of the Sophisters Schoolmen but also out of the books of the Fathers as Hieron and such like But now in the light of the Gospel we plainly see who they are whom Christ and his Apostles call Saints not they which live a sole and a single life or in outward appearance do other great and monstrous works or such only as are canonized in the Popes Kalendar for Saints in heaven But they which being called by the sound of the Gospel and Baptized doe believe that they be justified and clensed by the death of Christ So Paul every where writing to the Christians calleth them Saints holy the children and heirs of God and such like Whosoever therefore saith he doe beleeve in Christ whether they bee men or women Alâ— belâ—evers are Saints bond or free are all Saints not by their own works but by the works of God which they receive by faith To conclude saith he they are Saints through such an holinesse as they freely receive not through such an holinesse as they themselves have gotten by their own industry and good works Where we see that he ascribeth all the cause of being Saints unto their Justification although he shewes afterwards That sanctification unseperably follows Justification and declares the same For thus he saith further So Ministers of the Word the Magistrates of Common-Weales Parents Children Masters Servants all are true Saints if first and before all things they assure themselves that Christ is their wisdome righteousnesse sanctification and redemption Secondly if every one doe his duty in his vocation according to the rule of Gods Word and obey not the flesh but represse the lusts and desires thereof by the Spirit in some measure though not all in like measure And against the corrupters of this order and doctrine hee pronounceth an Anathema thus And let him bee holden accursed whosoever shall not give this honor unto Christ to beleeve that by his death and word he is Iustified and sanctified and so made a Saint for can we rejoyce in this precious name with greater glory to Christ than to ascribe it to the blood and righteousnesse of Christ and with greater assureâ—nesse and fulnesse to our own selves than to that meanes by which we are made complete and perfectly holy and righteous from all spot of sinne in the sight of God freely Nay if we will rejoyce in that which God speaketh he gives us in this glory of Free Justification yet greater matter of rejoycing not being content in this happy state of his own righteousnesse to call us Saints holy ones and the righteous every where in his word but also being translated by this benefit God calleth the justified by the name of righteousnesse it selfe into Christ hee calls us in a wonderfull vehemencie of our excellent perfection even Righteousnesse it selfe and not simply righteousnesse it selfe but the righteousnesse of God as the Apostle testifieth 2 Cor. 5. 21. saying Hee that knew 2 Cor 5. 21. no sinne was made sinne for us but wherefore or to what end and purpose That we being translated into him might bee made The righteousnesse of God Where we see that the Apostle is not content to say that we are made righteous no nor prefectly righteous but by a vehement speech that which is farre more even the righteousnesse of God being a figurative speech when wee are not content to use the Concrete but to expresse the excellent perfection of a thing we use the Abstract as to say hee is not only patient but very patience it selfe or not only very meek but even meeknesse it selfe so saith the Apostle that wee are made even the righteousnesse of God the Chrysost in 2. Cor. 5. 21. excellency of which speech Chrysostome perceiving bursteth forth with this just admiration saying Qualis sermo quaemens ista commendare poterit that is what a saying is this what understanding can sufficiently commend set it forth For saith he he hath made the righteous one a sinner that he might make sinners righteous Nay he saith not so neither but that which is far more for he is not content to name the qualifying but as it were the very substance it self for he saith not he was made a sinner but sin and hee saith not that we might be made righteous but Righteousnesse it selfe yea and the Righteousnesse of God for it is of God shewing that it hath no spot or stain in it from whence all sinne vanisheth away as also that God wholy performes it thereby declaring the magnificence of the gift What can be spoken more excellently of this passing excellent new creation for further proofe whereof hence wee may see the cause why God having justified Abraham he is not content to call him righteous but even righteousnesse it selfe saying Esay 41. 2. Who raised up Iustice or righteousnesse Esay 41. 2. from the East and
righteous but as he beholds mee in my selfe he beholds mee a sinner at leastwise in the imperfections of my sanctification for as when Christ hung dying upon the Crosse God saw him a sinner by the imputation of our sinnes unto him and yet notwithstanding saw him perfectly righteous also in himselfe so doth he see us perfectly righteous in Christ and sinners also in our selves To which objection I answer First generally that the scope of this Objection is Answ to make the Arke and Dagon stand together which by no meanes will be but more particularly I will first shew the weaknesse and falsitie of the two reasons taking away the Pillars whereon it resteth and then shew the absurdities of the position it selfe And first of the later reason which because it seemes to bee drawn from the Apostle appeares to be the stronger and therefore I will shew the true meaning of the Apostle that we must hold too and then wherein it is stretched upon the tenter-books to conclude that which the Apostle meaneth not For first although it is true That as by the Almighty power of Gods imputation Christ was cloathed and as Luther truly saith inwrapped in our sins as he was inwrapped in our flesh and blood So we by the same Almighty power of Gods imputation are cloathed and inwrapped in Christs own righteousnesse whereupon concurres this following agreement That as Christ by Gods imputation As Christ was truly a sinner and cursed so is a Beleever truly just and blessed in him and by him putation was made not an imaginary sinner but really a true sinner for us and so truly and really suffered the curse of God and true rending and tearing upon the Crosse even unto true and reall death for true sinne that God saw truly upon him so we likewise by Gods imputation of Christs righteousnesse unto us are made not imaginarily as the Papists cavill but really and truly righteous from all spot of sinne in the sight of God freely and so truly and really blessed not to an imaginary life for an imaginary putative righteousnesse as the Papists cavill but to a true and reall inheritance of everlasting life for Christs true everlasting righteousnesse that God sees truly upon us and wee made truly perfectly holy and righteous from all spot of sin in the sight of God freely by the same As this I say is the scope of the Apostle wherein wee agree so in other points stretched further there is great difference and utter dislike especially in three things overthrowing this reason because Three reasons why Christ was both a sinner and righteous at one time otherwise than we are it is streched further than the foresaid scope of the Apostle For First that Christ might be a true and perfect Mediator and Redeemer it was necessarie that our sins being imputed unto Christ and he hereby made a sinner It was necessary I say that God at that very present time should in him see also a everlasting righteousnesse like a sea swallowing up a spoonfull of Inke and utterly abolishing our sinnes layed upon him whereby he might bee able to cleere himselfe from our sinnes and so free both himselfe and us from sinne the curse and death that was upon him for otherwise hee could not bee a perfect Mediator and Redeemer and therefore it was necessary that God should see him at the same time both a sinner and yet endued with a greater and everlasting righteousnesse putting out and abolishing all our sins by Gods powerfull imputation layed upon him but there is no necessity of the like in us but contrariwise we being now by the power of Gods imputation cloathed with the wedding-garment of that perfect and everlasting righteousnesse of Christ and thereby translated out of the kingdome of sinne and darknesse into Christs Kingdome of righteousnesse and light God sees our sinnes abolished by a double meanes first by Christ abolishing them in and from Our sinnes are abolished by two meanes himselfe by his death and resurrection and secondly hee sees them abolished in and from us by that perfect and everlasting righteousnesse of Christ wherewith wee are cloathed and made perfectly holy and righteous from all spot of sinne in the sight of God freely For if God should not see our sins by his Sons righteousnesse utterly abolished out of his sight and so we not made only meerly the righteousnesse of God in his sight then our sins should stand unabolished as check-mate with the righteousnesse of Christ that is invisibly upon us as if some darkness were so grosse and thick that God could not see his Sun beames of force to swallow up and abolish the same so we make by this conceit Christs righteousnesse not able to abolish them utterly out of the sight of God which to say or think were grievously derogatory to Christs perfect and everlasting righteousnesse But because Christs righteousnesse wherewith wee are mystically cloathed is of more force utterly to abolish our sinnes out of Gods sight than the Sun-beames comming with her full force into a dark house is able to abolish darknesse therefore saith Christ to his Spouse complaning of sinne and darknesse to her sense and feeling Behold thou art faire my love behold thou art not both faire and The Bâ—leever cannot bee both faire and foule in Gods sight soule as I was upon the Crosse but thou art all faire my love before me by the power of my righteousness there is not one spot in thee And the Elect vessell put a part to dispence this great mysterie shewes the reason hereof saying we have not one spot or wrinkle or any such thing in the sight of God Ephes 5. 27. why Because Ephes 5. 27. the righteousnesse of the Law is though not inherently and actively as the Papists would have it yet Evangelically and passively fulfilled in us Rom. 8. 4. but for Rom. 8. 4. the righteousnesse of the Law to be fulfilled in us in the sight of God and yet for God to see one spot or wrinkle in us and so wee to be both faire and soule in Gods sight are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flat contraries that overthrow one another and cannot stand together whereby wee may see how true that saying of Luther is who as Master Foxe testifies came forth in Pauls Luther came in Pauls veine of preaching veine of teaching and said By Christ dying upon the Crosse he hath so purged our sinnes out of Gods sight that God doth see nothing else in the whole world Luther in Caâ— chap. 3. vers 13. of true Beleevers but a meere cleansing and righteousnesse A second reason and difference why Christ was both a sinner and righteous in the sight of God otherwise than we are is taken from the end why Christ was made a sinner and righteous for he was made a sinner but for a while untill his sea of righteousnesse had swallowed up and utterly abolished our sinnes out of Gods
as the balm of Giliad to heal all the sores and imperfections of our sanctification Rom. 8. 2. 3. 4. our sanctification before God Rom. 8. 2 3 4. and when wee have apprehended by Faith free Justification to heale us of the same are wee not perfectly healed from this menstruous cloath and continuall running sores of the imperfections of our sanctification in the sight of God how then doth God behold us in the imperfections of our sanctification that are perfectly healed out of his sight Psalme 103. 2. Psal 103. 2. I say 53. 5. Esay 53. 5. Againe if Justification doe not heale the children of God of the imperfections of their sanctification from before God what serves it for after their conversion have the children of God any sinnes to heale after their conversion but the imperfections of their sanctification and if it heale not these out of Gods sight is not Justification nullified and made of no use after a child of God is converted saith not the Scripture every where the flat contrary was it not from the spots and wrinkles of imperfections of their sanctification whereof S. Paul said to the converted Ephesians that they were to shew the like to their Wives as Christ in love had made them clean from all spot or wrinkle or any such thing before God was it not from the imperfections of their sanctification whereof S. Paul said to the converted Colossians That they were made so holy that they were without all blame and without all fault in the sight of God was it not most directly of the imperfections of our sanctification of which S. Iohn spake saying If we walk in the light as God is in the light the blood of Iesus Christ his Sonne doth make us clean from all sinne 1 Iohn 1. 7. And mark how hee saith from all sinne 1 Iohn 1. 7. and therefore from the imperfections of our sanctification except the imperfections of our sanctification which sometimes are too soule even to the eyes of men bee no sinnes But if our Justification by the blood of Christ doe not make us in the sight of God clean from all the foule imperfections of our sanctification who then makes us clean from the imperfections The priâ—e of cuâ— naâ—ure of our sanctification but we our selves by the spirit as the Papists say and this is that which our proud natures would faine challenge to our selves and is in truth the very kore of this sore but what saith the Doctriâ—e that first reformed our Church from Popery taught by them which afterward confirmed the same by their blood saying For a man to goe about by his own works as by repentance mortification and such like to take away and purge his Sermon of fâ—ee Iustification and trâ—e salvation second part oâ—n sinnes and so to make himselfe righteous by his own works either in whole or in part is the greatest arrogancie and presumption that Antichrist could set up against God And yet we must marke that Antichrist alledgeth for himselfe That he cannot so take away and purge his sinnes either in whole by his first Justification by Christ or in part in his second Justification by Christ but by the merit of Christ and aide and strength of the holy Ghost assisting him But yet he is worthily condemned for Antichrist because he doth not give the glory of taking away and purging our sinnes and so making us perfectly holy and righteous from all spot of sinne in the sight of God freely to Christ to have done it alone by himselfe Heb. 1. 3. because Heb. 1. 3. to purge away sinne out of the sight of God and to make righteous before God is the proper work of To purge away sinne before God is the proper work of the Godhead the Godhead and too high a work for any creature to performe Whereupon it followes seeing we cannot purge and put away from before God the imperfections of our sanctification because it is true which Luther saith that whilst wee goe about to purge and put away one sin we defile our selves with many more as if one to put away one spot in his face should wash himselfe in puddle mire and if Justification neither abolish nor put out of Gods sight the imperfections of our sanctification we must needs remaine miserable still in the filthy menstruousnesse of our sanctification but alas this is such a grosse absurdity of an unbelieving dead heart that it is not worthy to spend so much inke and paper in confuting it only by the falling of these two Pillars to the ground holding up this proposition the proposition it selfe namely that We are both righteous and sinners also in the sight of God Foure Arguments proving that we are not both righteous and sinners in in the sight of God being the last refuge of unbeliefe falls flat to the ground the falsnesse whereof although it might bee proved with many arguments yet these soure shall be sufficient First it is contrary to the expresse and plaine Scriptures and Word of God That when we are Justified we are both righteous and sinners also in the sight of God for Paul saith Ephes 5. 8. Yee were once in times Ephes 5. 8. past darknesse There is the time of our being sinners and in our sinfull nature passed and gone But now are light in the Lord There is the time of our Justification and being righteous in the sight of God now present and it only still abiding Walk saith he as the children of light There is sanctification shewing and declaring to men our new condition and state that wee are now only in before God So likewise saith Saint Paul to the Corinthians And such were some of you that is some one way and some another way were all of you foule and defiled in the sight of God with all manner of sinnes in time past But saith hee as the Word of the present time imports now yee are washed now yee are sanctified now yee are Iustified in the name or power of the Lord Iesus and by the spirit of our God What can bee more plaine That the time state and condition wherein they were foule and sinfull was past and gone but the time state and condition wherein they were washed and made righteous to God-ward by Justification and also to men-ward by sanctification was only present and abiding for ever So likewise Rom. 5. 8 9. Seeing saith the Apostle Rom. 5. 8. 9. While wee were yet sinners Christ died for us much more then being now Iustified by his blood wee shall bee saved c. Where we see plainly that the time and condition The estate â—f justification abideth for ever of being sinners is confined to the time past and the time and condition of being Justified and made no sinners but perfectly righteous in the sight of God is confined to the time and condition present to abide forever Secondly that wee are both righteous and
sinners 2 Froâ—tâ—â— contâ—rietâ— of the states also in the sight of God both together is disproved by the Antithesis and contrariety which God hath put between these two states and conditions which meeting both together doe overthrow one another for whilst wee are sinners in the sight of God wee are branches in the bitter wild Olive but when wee are Justified and made perfectly holy and righteous in the sight of God we are ingraffed into the sweet Olive or rather made branches in the blessed Vine Christ Ioh. Ioh. 15. 15. But we cannot be branches in the wild Olive and removed and ingraffed branches into the sweet Olive and into the blessed Vine Christ Jesus both together so likewise whilst we are sinners in the sight of God wee are under the power of darknesse but when we are justified and made perfectly holy and righteous in the sight of God God hath delivered us out of the power of darknesse and hath translated us into the kingdome of his deare Sonne Colos 1. 13. Wee are not Colos 1. 13. then under the power of darknesse and translated out of it into the Kingdome of heaven both together Againe whilst we are sinners in the sight of God wee are members of the Devill but when we were justified and made perfectly righteous in the sight of God We are made thereby the members of Christ but we cannot bee the members of Christ and the members of the Devill both together Thirdly that wee are both righteous and sinners also 3 It frustrateth the end of our redemption in the sight of God doth frustrate and overthrow the end and intent of his works of redemption wrought upon us For when wee were sinners and thereby soule and loathsome in the sight of God God gave us his Son That the blood of Iesus Christ his Sonne might make us clean from all sin but to what end and intent doth hee with his blood make us so clean from all sinne is it not to the end and intent that we should not bee sound foule and loathsome still in the sight of God in any sinne If then notwithstanding this washing and making of us cleane wee be still foule and loathsome in the sight of God is not this end and intent of Gods work disappointed and frustrated And is it not an evident sign of a dead unbelieving heart to conceive Gods promises so vainly So likewise for the second part of Free Justification If God hath made us perfectly holy and righteous in his sight to the end and intent that we should not be found as before unrighteous in his sight if we be yet found unrighteous in the sight of God is not his work disappointed and frustrated of his end and intent Againe for the fruits and effects thereof If we bee cut out of the wild Olive Tree graffed into the sweet Olive to the end and intent that we should not bee branches in the wild Olive If we bee still branches in the wild Olive Gods work of removing us out of the wild Olive and making us branches in the sweet Olive or blessed vine Christ Jesus is frustrated Briefly if when we were members of the Devill we were by Justification translated out of him and made the members of Christ to the end and intent that by Justification we should not be the members of the Devill if wee bee still sinners in the sight of God and so still the members of the Devill Gods work were overthrowne disappointed and frustrated and is it not an horrible thing so to conceive and seeme to maintaine Christs benefits as to frustrate them of their ends and so to nullifie them and make them as good as none This made Paul Luther and such like faithfull servants of Paul and Luther zealous agâ—inst dead-heartednesse and unbeliefe Christ so zealous and so to thunder against such dead-hearted unbeleeving and wrangling Sophisters as under a colour of friendship with Christ and of upholding and maintaining his truth did indeed overthrow and frustrate the same And lastly if we be no otherwise justified than that we are both righteous and sinners also in the sight of God hereof will follow many absurdities As first God should be in his promises Yea and Nay But God is faithfull saith the Apostle and all his promises are not yea and nay but only yea and amen 2. Cor. 1. 18 19. 20. 2 Cor. 1. 18 19 20. Secondly if we be both righteous and sinners also in the sight of God then as Luther truely saith we are justified and not justified we are healed and fore also Thirdly that way that we are perfectly righteous we are well and have reason to be well content with the same but that way that we are in the sight of God fore and sinners we must goe look for new salves and new meanes and remedies of making us righteous in the sight of God For Christ hath healed us in the sight of God one way but we are sore in the sight of God another way and that way that we are sinners and sore still in the sight of God Christ hath not healed us of whilst we be sinners in the sight of God And hence it is indeed that the Papists and all They that are ignorant of free Iustification doe pervert Sanctification and Repentance others that are ignorant of Free Iustification that is how perfectly we are healed by the same in the sight of God but are carried with a legall holinesse doe pervert Sanctification and Repentance that whereas they are not healing for by Christs stripes alone we are Esay 53. 5. healed but are declarative meerly declaring to the eyes of men that we are healed beautified and approved of in the sight of God by being by Justification made perfectly holy and righteous from all spot of sinne in the sight of God freely They confound them and make Repentance and Sanctification and holy walking and such like to beautifie heale adorne and approve us to the sight of God running hereby into a preposterous cark and care to approve our selves to God-ward under the name of Sanctification and Repentance by our owne righteousnesse wrought in us by the spirit as the Papists say and by holy walking in all Gods Commandements confessing free Iustification by the By but flatly preaching as if we were not made perfectly holy and righteous from all spot of sinne in the sight of God freely so that take me the Papists Sermons as namely Bellarmines and in many of them where he doth not evagare to by-Ceremonies but keeps to the fundamentall points of Religion and to the ordinary phrases of forgivenesse of sinnes Repentance Sanctification Charity Love holinesse of life by walking in Gods Commandements and of the imitation of the virtues and life of Christ and Little differâ—nce between the sermons of Papists and many of our Protestants such like and you shall finde little or no difference between a Papists Sermon and the
which he made when he gave the ten Commandements neither doth hee now appeare in that forme and manner wherein he appeared cum Testamentum illud vetus conderet when he framed the old Testament and made his Covenant with the people of Israel by his law given by Moses upon Mount Sinai when the heavens were be-clouded and darkned with thick black clouds when nothing was heard but thunderings and lightnings so terribly and horribly sounding that the Mountaine being strucken smoked and the earth trembled every-where there was terrour every-where feare palenesse quaking horror and trembling so that Moses said I feare and quake Not after this manner I say doth God shew himselfe here but after a farre other and contrary forme and manner for here appeares nothing but light cleerenesse and brightnesse here all things are pleasant and joyfull Hic nutus vultus aspectus Dei amaenissimus blandissimus that is here the beck countenance and look of God is most pleasant and smiling here the heavens are opened here all creatures seeme Heaven opened and all creatures leap for joy to laugh and to spring and leap for joy in that the majesty of God doth so humble it selfe as to descend and come downe to us that there may appeare no disagreement between God and man and to give himselfe to bee beholden of us in a forme and manner longè amabilissima blandissima gratissima most lovely most gentle and most favourable By which manner of appearing he not only testifieth omnem suam iram sopitam sedatam esse that is all his anger and displeasure to be pacified and asswaged but also in ejus locum infinita immensa gratia c. in the place thereof is succeeded infinite and unmeasurable free favour a well-pleased father-like and ardent affection of love towards us inexhausta copiosaque misericordia and an abundant and bottomlesse mercy and peace is upon us This is the Christian liberty spoken of Gal. 5. 1 2. See Luther Gal. 5. 1 2. But the reason why all anger and displeasure of God Justification is the only ground and cause of reconciliation is so utterly abolished from us and why we are restored into such perfect peace and full favour with God againe ariseth and is wrought as I said only by the two parts of free Justification For first seeing all anger and displeasure of God ariseth only for sinne as the Prophet Esay testifieth saying Behold the Lords hand is not shortned that it cannot Esay 59 1. 2. save neither is his eare heavie that it cannot heare But your iniquities have separated between you and your God and your sins have hid his face from you When Christ himselfe hath separated our sinnes from us and from all our works as is before shewed as farre as the East is from the West by utter abolishing them out of his Fathers sight Where are they then to separate between God and us And when Christ hath by his blood made us and all our works clean from all sinne so that wee and all that wee doe are from all spot of sinne in the sight of God whither than snow where is there any place then for the displeasure and anger of God to come upon us Whereupon the Apostle saith to the Colossians thus And you that were in times past mark in times past Strangers and enimies to God And why enimies Because your minds were set on evill works being most true that Augustine saith Nec inimici eramus Deo nisi quemadmodum justitiae inimica sunt peccata that is neither were we enimies to God otherwise than as sins are enimies to righteousnesse hath he now reconciled that is seeing all these make-bates are abolished now all displeasure all anger and emnity is utterly abolished from between God and you and you are set in the compleat love perfect peace and full favour of God again and are blessed before God Oh happy state and condition But who wrought this and by what meanes is so glorious a work brought to passe The Aposte answereth because Christ in the body of his flesh through death makes you so holy that you are unblameable and without fault in Gods sight Colos 1. 21 22. Where we see that as sinne only is Colos 1. 21 22. the make-bate between God and man So when by Free Justification they are made without blame and fault in Gods sight This and this alone quencheth all the displeasure and abolisheth all the anger of God and reconciles us to God for take away the fuell and the flame utterly ceaseth And because none can take away sinne from before God but Christ only therefore none can be our peace-maker but Christ only but because hee takes it away perfectly from before his Father Therefore is hee a most perfect Peace-maker between God and us Whereby wee may see the truth of that joyfull saying of Luther upon those words pronounced by God from heaven This is my beloved Sonne in whom I am well pleased saying after this manner Truly with no praises could Christ bee more glorified nor extolled more magnificently for by this voyce hee is set in a most illustrious dignity and high glory for in these words Hee is proclaimed and declared the true King of peace a true Priest working perfect atonement Christ is the true King of peace and the Heire and Lord of all things who alone pacifieth his Father and brings to passe that hee is well-pleased with us Moreover in these words God the Father testifieth that hee is of a right fatherly and well-pleased minde to them that believe in Christ to these he declares and here opens himselfe wholy and leaves it witnessed unto our consciences that he is not as before offended with us for our sins but now is become a most loving and etiamsi per imprudentiam infirmitatem carnis cespitavimus that is although we trip unawares and by the infirmitie of the flesh yet a most indulgent and so well-pleased a Father unto us ut nec velit nec possit nobi◠irasci c. That if we give to his Son his glory that hee doth justifie us and so cleave to him with a sound faith hee neither will nor can bee angrie with us for his Sonnes sake in whom hee is at perfect peace and throughly well-pleased with us Again secondly As by the first part of Justification Second Reason abolishing all our sinnes out of Gods sight all displeasure and anger is abolished and done away so by the second part of Justification making us perfectly righteous in the sight of God are we perfectly reconciled to God and set in perfect peace and perfect favour with God again and truly blessed And this is plainly testified by the Prophet Esay 33. 14. saying Who amongst us Esay 33 14. opened shall dwell with the devouring fier who amongst us shall dwell with the everlasting burning The answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that walketh in
righteousnesses Where mark that he saith not in the singular number In Righteousnesse but in plurall number Righteousnesses which although the plurall number may be acutely taken and understood of the two righteousnesses the one of Justification by which we walk in righteousnesse in the sight of God the other of Sanctification by which we walk in righteousnesse in the sight of men whereof hypocrites there spoken of by the Prophet doe neither yet because the Hebrew phrase useth to expresse the superlative degree in the plurall number the proper meaning of the Prophet is That none may have peace familiarity and friendship with God but hee will be unto them a burning and devouring fier except such as walk before him in a perfect righteousnesse as it were of the highest degree but when none can so come forth then comes Christ and cloathes us with his own perfect and everlasting righteousnesse and so he alone by that righteousnesse only sets us in perfect peace and reconcilement with this most just and righteous God and to dwell with this everlasting burnings and devouring fire in perfect friendship and well-pleased favour This also is expressed by Saint Paul 2 Cor. 5. 19. 21. saying God was in Christ 2 Cor. 5. 19. 21. and reconciled the world to himselfe not only by not imputing their sinnes unto them but also because Hee that knew no sinne was made sinne for us that wee being translated into him might bee made the Righteousnesse of God That is we being by this power of Gods imputation of his Sons righteousnesse unto us made in the sight of God nothing else as it were but a perfect pure and everlasting Righteousnesse of God are thereby set in a perfect favour perfect reconcilement and love and in a full pleasing everlasting peace with God To which purpose Calvin also speaketh pithily after Calv. Insti l. 2. C. 17. 8. 2. this manner saying Because God is the Fountaine of all righteousnesse it must needs bee that man so long as hee is a sinner have God his enimy wherefore the originall or The well-spring of Gods love is righteousnesse well-spring of his love is righteousnesse such as is described by Paul Hee made him which had done no sinne to be sinne for us that wee might be made the Righteousness of God in him For he meaneth saith he that wee have attained free righteousness by the sacrifice of Christ that so we that were by nature the children of wrath and by sinne estranged from God might please him Hereupon it is said Revel 7. 14 15. That unto the faithfull are given Revel 7. 14 15. opened long white Robes that is a perfect righteousness making them perfectly just and righteous in the sight of God by the blood of the Lamb and hereby are they in the presence of the Throne of God that is under his reconciled love and favourable protection and providence and serve him day and night in his Temple that is with continuall zeale in his Church and he that sitteth in the Throne of power and glory will dwell amongst them that is will declare his favourable presence and reconciled providence in his gracious protection and goodnesse amongst them Thus was Abraham by Free Justification and by his strong faith believing it so perfectly reconciled to God that he is often called the friend of God haec sola saith Luther nos Dei amicos constituit this alone makes us the friends of God Thus is Christ saith he Our true King of Peace Christ our true Solomon verus noster Solomon id est pacificus qui pacem nobis cum Deo restituit that is and our true Solomon that is to say Peace-maker which hath restored unto us peace with God and peace with his people Hence also it is that hee that was called Iesus to save us from our sins Why Christ is called Emmanuel is also called Emmanuel God with us non modo quod Deus homo factus sit sed quia nunc à nobis stat qui priùs contra nos erat ob peccata nostra ampliùs irasci non vult that is not only because hee was made man but because now he is for us and on our side who was before against us and will be no more angry with us for our sinnes Hereupon as our perfect Justification consisteth Two comfortable effects flowing from our reconciliation of two parts so doth our perfect reconoiliation flowing from the same consist also of two parts or branches or effects that greatly shew the excellency of the same First by this reconciliation God with an especiall First protection from all evill care watcheth over us to protect and defend and keep away from us all evill and all hurtfull things according to that prayer of Christ saying I pray not that thou Ioh. 17. 15. shouldst take them out of the world but that thou keep them from evill Iohn 17. 15. Secondly procuration of all necessary good things And secondly God with an especiall care watcheth over us to provide unto us all necessary good things and even the very best for us both for our soules bodies goods and name according to the saying of the Apostle The living God is the Saviour that is the upholder and preserver of all men but especially mark the word especially of them that believe 1 Tim. 4. 10. 1 Tim. 4. 10. For first that God by this perfect reconciliation watcheth over us to protect and keep away from us all hurt and evill Is manifest by the Father of the faithfull even Abraham who being justified and thereby perfectly reconciled to God God said unto him Feare not Abram for I am thy Buckler that is to defend thee from all hurt and evill and thine exceeding great reward so that I will blesse them that blesse thee and curse them that curse thee and in thee shall all Families of the earth be thus blessed Gen. 12. 3. which blessed reconciliation Gen. 12. 3. with God to bee likewise brought upon us Gentiles by Free Justification Paul plainly testifieth saying That Christ was made a Curse for us To what end That the blessing of Abraham might come on the Gentiles through Christ Iesus that we might receive the spirituall promise of Iustification and of such perfect reconciliation through faith Gal. 3. 13 14. For saith the Gala. 3. 13 14. Apostle The Scriptures fore-seeing that God would justifie the Gentiles through faith preached the Gospel or joyfull newes unto Abraham saying In thee shall all Nations be blessed So then they that are of faith believing free Justification are blessed with faithfull Abraham Gal. 3. 8 9. What an excellent perfect reconciliation is Gal. 3 8 9. opened this Hence is the whole ninety first Psalm fully performed upon us containing as it were a new Paradise of Gods loving protection and most gracious A Paradise of Gods loving protection keeping of us from all hurt and evill
or remembrance of works but freely making them compleatly righteous seen and enjoyed by faith only apprehending this promise On this wise the promise of God doth give freely unto us that which the Commandement doth exact of us perforce and doth fulfill that which the Law doth straightly command By this meanes therefore the soule through faith only without works believing in the Word of God is justified sanctified pacified delivered replenished with all goodnesse and is truly made the daughter of God For such as the Word is as namely this The blood of Iesus Such as the word is such is the believing soule Christ the Sonne of God doth make us cleane from all sin 1 Ioh. 1. 7. Such becommeth the soule made by force of the Word even as a fiery plate of Iron doth glow 1 Ioh. 1. 7. and glister like unto fire by meanes of uniting the fire and the plate together thus is Gods Word glorified thus is the faithfull soule delivered from all sinnes made safe from death guarded from Hell and endowed with the everlasting righteousnesse life and saving health of her husband Christ and on this wise doth Christ couple her unto himselfe a glorious Spouse not having spot or wrinckle making her clean with the Fountaine in the Word of Life of Righteousnesse and of salvation Wherefore who is able to value the royalty of this marriage accordingly who is able to comptehend the glorious riches of this grace This I say must be secondly taught without any respect or remembrance of works and be throughly grounded and planted in the soule and reigning in the heart with joy Else should faith and works not remaine within their bounds but be confounded Therefore doth Paul prosecute this argument Luth. in Gal. 3. â—7 to the Gentiles very diligenâ—ly For he fore saw in spirit that this mischiefe should creep into the Church That the Word of God should be confounded that is to say that the promise should be mingled with the Law and so the promise should be utterly lost for when the promise is mingled with the Law it is now made nothing else but the very Law for whosoever In chap. 2. 17. doe not perfectly understand the Article of Iustisication must needs confound and mingle the Law and grace together But where this rich and loving husband Christ takes unto wise this poore and wicked Harlot redeeming her from all evills laying all her sins upon his own shoulders whereby they are swallowed up in him as darknesse is swallowed up in the Sun-beames Esay 44. Esay 4 22. 22. For it behoveth that all sin be swallowed up at the very sight of Christ cloathing and enrobing her with his own righteousnesse and garnishing her with all his own Jewels Whose hearts hearing these things will not melt for very joy and wax ravished for very love of Christ having received so great consolation To the which love he can never possibly attaine by any Lawes or works at all Then thirdly will follow works of love and thankfulnesse Works of love in a manner of their own accord with a little help of direction and exhortation flowing from a true right thankfull zeale of Gods glory making them willing and ready to grow and cheerfully to walk in all the holy duties of all his Commandements Thus The mighty power of the Goâ—pel to true sanctiâ—ication is Justification making us perfectly holy and righteous freely in the sight of God and works safely taught and not confounded the one with the other but both in their due bounds powerfully stablished works Lâ—th Serm. iâ— Tit. 3. 5. thereby joyfully flowing forth Yea as soone as thou feelest by true saith this bountisulnesse and love of God towards men not through works of righteousnesse which we have done Tit. 3. 4. thou canst not in this case be idle for surely that love of God and pleasure which thou enjoyest in him will not suffer thee to be idle thou shalt be enslamed with a marvellous study and desire to doe what things soever thou canst know will be an honour unto thy God so loving and bountifull unto thee and will turn to praise glory and thanksgiving unto him thou shalt passe for no precept thou shalt feele no compulsion of the Law having a most ready will pleasure to doe whatsoever things thou shalt know to bee acceptable unto God whether they bee contemptible The chiefe disposition of the believing soul or noble small or great thou shalt count them a like But first of all it shall be thy desire that this blessed knowledge of God and rich benefits and treasures by Christ may be common to all others Whereupon by and by thy love will shew it selfe and will assay all meanes to make this truth of Salvation manifest unto all rejecting and condemning whatsoever others either-teach or say that agreeth not with this truth whereby it will come to passe that Satan and the World which heare nothing so unwillingly as this truth will rise against thee with all their might will by and by trouble thee The Great Learned Rich and Mighty of the World will condemn thee of heresie and madnesse Howbeit if thou be endued with this joyfull faith it cannot bee but that thy heart being thereby cheered should even as it were laugh and leap for holy joy in God being voyd of all care and trouble and be made above measure confident Fourthly hence it is also manifest that it is this 4 True trust and confidence in God Eph. 1. 13. joyfull knowledge of Iustification which worketh in us a sound trust and true confidence in God making us to goe forward in our vocations both common of Christianitie and particular of our places against all the oppositions of the whole world doing the duties of the same with courage boldnesse and constaney whatsoever come of it The reason and ground of which trust and courage is expressed by S. Paul in Rom. 8. 32. saying If when we were sinners God spared Rom. â— 32. not his Son but gave him for us all to death to justifie us how shall he not with him we being now justified that is made perfectly holy and righteous in his sight but give us all things also so that wee know that all things work together for the best unto us For the cause that bringeth all evill upon us and keepeth away good things from us is sinne saith the Prophet Ierem. 5. 25. But if our sinnes be by the blood Iereâ— 5. 25. of Christ so utterly abolished that we are cleane in his sight from all sinne 1 Ioh. 1. 7. then what is there 1 Ioh. â— 7. left to bring any evill upon us or to hinder good things from us Againe seeing the only thing that separates between us and our God and the only thing that hideth his face from us that he will not heare is sin Isa 59. 2. If the Lamb of God have taken away our sins